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v/ 

THE    LUTHERAN    COMMENTARY 


A    PLAIN    EXPOSITION    OF    THE 


J^olp  ^cripturc^  of  t\\t  |i>cto  €c^tamntt 


BY 

SCHOLARS  OF  THE  LUTHERAN  CHURCH  IN  AMERICA 


EDITED    BY 

HENRY  EYSTER  JACOBS 
Vol.     VII. 


mew  j[l)orft 

€f)c  Cfjrije^tian  literature  €o» 


MDCCCXCV 


ANNOTATIONS 

ON    THE 

EPISTLES  OF  PAUL 


ROMANS  AND 
I.  CORINTHIANS,  Chaps.  I.-VI. 


y/  BY 

HENRY  E.  JACOBS,  D.D.,  LL.D. 

Professor  of  Systematic  Theology,  Ltdliera7i  Seminary,  Philadelphia,  Pa, 


flew  JJorft 

€l)c  Cjjrij^tian  Ititcratutc  Co, 


MUCCCXCVI. 


Copyright,  1896, 

BY 

THE  CHRISTIAN  LITERATURE  COMPANY. 


INTRODUCTION. 


The  Epistle  to  the  Romans  is  one  of  the  few  books  of 
the  New  Testament,  whose  genuineness  has  never  been 
called  in  question  by  any  critic  of  standing.  The  Tubingen 
school  accepted  it,  with  the  two  Epistles  to  the  Corin- 
thians and  the  Epistle  to  the  Galatians,  as  undoubtedly 
Pauline.  Irenaeus,  Clement  of  Alexandria  and  Tertullian 
quote  from  it  as  an  Epistle  of  Paul.  It  is  acknowledged 
as  such  by  the  Gnostics,  Basilides,  Valentinus,  Heracleon, 
Epiphanes  and  Theodosius.  It  is  only  in  respect  to  the 
closing  chapters,  that  we  find  any  doubts  entertained 
concerning  the  integrity, — and  that  upon  entirely  insufifi- 
cient  grounds,  of  which  the  chief  is  that  the  salutations 
are  entirely  too  numerous  to  individuals  in  a  church  at  a 
place  where  the  Apostle  had  never  been.  "  The  best 
refutation  is  a  consecutive  reading  of  chapters  xii.-xvi.  by 
a  reader  who  does  not  start  with  a  pedantic  theory  of 
what  Paul  ongJit  to  have  related,  or  alluded  to,  or  dis- 
cussed "  (MOULE). 

No  intimation  is  given  in  the  New  Testament  of  the 
origin  of  the  church  at  Rome.  It  appears  clear,  however, 
that  when  this  Epistle  was  written,  it  had  been  in  exist- 
ence for  many  years,  ch.  i  :  8-13  ;  13  :  11,  15.  The  Jew- 
ish population  of  Rome,  it  is  well  known  from  Philo  and 
Josephus,  had  become  numerous.  "  Strangers  of  Rome," 
Acts  2  ;  10,  were  among  the  multitude  present  on   the 

I 


2  INTRODUCTION. 

Day  of  Pentecost.  Among  the  three  thousand  converts, 
we  may  beUeve,  were  some  who  became  the  nucleus  of 
the  Roman  congregation.  They  may  have  gained  con- 
verts from  among  their  Jewish  brethren.  The  persecu- 
tion, when  Stephen  died,  that  scattered  the  church  at 
Jerusalem,  Acts  8  :  i,  probably  increased  the  number  of. 
Christians  at  Rome. 

With  the  freedom  of  movement  belonging  to  the  times, 
many  of  the  Gentiles  converted  by  St.  Paul  at  different 
places,  probably  had  moved  thither.  The  general  dis- 
satisfaction with  the  heathen  religions  that  had  prepared 
the  way  at  Rome  for  the  conversion  of  many  heathen  to 
Judaism,  operated  still  more  effectually  in  affording  the 
occasion  for  many  conversions  to  Christianity.  With  a 
nucleus  thus  formed,  the  church  at  Rome  seems  to  be 
already  strong.  Composed  preponderantly  of  Gentiles, 
although  including  many  Jews,  it  belonged  to  the  domain 
of  the  Apostle  to  the  Gentiles.  The  Greek  names  in  the 
salutations,  the  Greek  names  of  the  early  bishops,  the 
continuance  of  Greek  as  the  ecclesiastical  language  for 
centuries,  the  Greek  inscriptions  on  the  tombs  of  Chris- 
tians in  the  catacombs,  confirm  the  Greek  character  of 
the  early  church  at  Rome.  It  was  a  church  chiefly  of 
strangers  in  the  world's  capital.  Acts  28  :  21,  22  clearly 
shows  that  it  was  scarcely  known  among  the  Jews  in 
Rome. 

The  early  tradition  (Dionysius,  Irenaeus,  Eusebius, 
Jerome)  that  ascribes  the  founding  of  the  church  to  Peter 
during  the  reign  of  Claudius  (A.  D.  41-54)  abounds  in 
difficulties  that  are  irreconcilable  with  the  facts  recorded 
in  Acts.  For  example,  it  reports  that  Peter  founded  the 
church  at  Rome  after  founding  that  at  Antioch  ;  but, 
according  to  Acts  11:  19,  sqq.,  he  did  not  found  the 
church  at  Antioch.     There  is  no  allusion  to  Peter  either 


INTRODUCTION.  3 

in  this  Epistle,  or  in  the  Epistles  written  by  Paul  from 
Rome.  Besides  Paul  expressly  disclaims  building  upon 
another  man's  foundation,  ch.  15  :  20.  The  Roman 
church  must  have  had  its  origin  chiefly,  even  though 
indirectly,  in  the  missionary  activity  of  Paul. 

The  time  of  its  composition  is  agreed  upon  with  almost 
entire  unanimity.  It  was  the  last  of  the  four  Epistles 
(Galatians,  i  and  2  Corinthians,  Romans),  written  during 
his  Third  Missionary  Journey  in  the  Spring  of  58  or  59 
A.  D.,  just  before  starting  for  Jerusalem,  where  he  was 
imprisoned  and  whence  he  was  sent  to  Rome.  Phcebe, 
deaconess  of  the  church  at  Cenchrea,  the  eastern  harbor 
of  Corinth,  was  about  going  to  Rome.  In  the  house  of 
Gains,  ch.  16:  23,  a  Corinthian  Christian,  whom  Paul  had 
baptised,  he  wrote  this  letter,  through  Tertius  as  his 
amanuensis,  for  transmission  to  Rome. 

In  determining  its  main  purpose,  it  is  difficult  to  dis- 
tinguish between  what  belongs  to  the  human  author 
and  the  providential  place  this  Epistle  was  intended  by 
a  Higher  Power  to  occupy.  The  Apostle  could  not  have 
been  conscious  of  the  far-reaching  significance  of  this 
Epistle  for  the  future  of  the  Church.  No  peculiar  circum- 
stances in  the  Roman  church  could  have  called  forth  the 
Epistle.  The  mere  mention  of  the  two  words  "  Rome  " 
and  "  Christianity  "  suggests  thoughts  that  rise  above  all 
merely  local  and  temporal  limitations.  As  the  Apostle 
of  the  Gentiles,  it  was  Paul's  mission  to  raise  the  preach- 
ing of  the  Gospel  above  all  merely  national  circles,  and 
to  proclaim  it  to  the  whole  world,  of  which  Rome  was 
the  capital.  "  It  breathes  the  spirit  of  a  truly  imperial 
ambition."  Understanding,  with  a  truly  military  insight, 
the  strategic  importance  of  cities,  Paul  seeks  to  strengthen 
the  position  of  Christianity  in  Rome  for  the  conquest  of 
the    whole  world.     Throughout    his    ministry,   his    gaze 


4  INTRODUCTION. 

was  ever  steadfastly  fixed  on  Rome.  "  I  must  also  see 
Rome,"  were  his  words,  Acts  19  :  21.  All  his  other  work 
he  seems  to  regard  only  preparatory  to  what  was  to  be 
done  at  Rome. 

The  epistle  discusses,  therefore,  the  principles  that 
underly  this  thought  of  the  world-embracing  influence 
of  the  church  at  Rome.  The  thoughts  here  recorded  are 
not  new  to  the  Apostle.  They  are  the  mature  product 
of  his  most  profound  reflections  in  his  solitary  journeys 
and  voyages,  and  in  his  efforts  to  bring  the  knowledge  of 
Christ  to  men  of  all  nationalities  and  of  all  classes  and 
conditions  of  life.  As  at  Rome  all  meet,  so  at  the  very 
idea  of  Rome,  these  thoughts  are  focussed,  and  flow 
forth  in  a  continuous  discourse  by  an  inner  necessity  of 
his  nature,  impelled  and  guided  by  the  inspiration  of  the 
Holy  Spirit. 

Starting  with  the  statement  of  the  design  of  his 
Apostleship  to  bring  **  all  the  nations  "  into  obedience  to 
the  faith,  ch,  i  :  5,  he  expounds  the  theme  of  "  THE 
Universality  of  the  Grace  of  God  in  Christ." 

After  an  Introduction  (ch.  i  :  1-15),  the  theme  is 
announced,  and  the  argument  proceeds :  I.  All  alike 
under  condemnation  (i  :  18 — 3  :  20).  II.  All  alike  are 
offered  Justification  by  Faith  (3  :  21—5  :  21).  III.  The 
Universality  of  grace,  no  apology  for  sin  (6  :  12 — 8  :  39). 

IV.  Relation  of  this  doctrine  to  Judaism  (9  :  i  —  ii  :  36). 

V.  Practical  Exhortations  (12  :  i  — 15  :  13).  VI.  Personal 
Matters,  15  :  14—16  :  27. 

Literature. 

The  following  commentaries  have  been  freely  used  in 
the  preparation  of  this  volume. 

Alford,  Henry  :    The  Greek  Testament,  zvith  a  Critical 


IN  TROD  UC  TION.  5 

and  Exegetical  Commentary.  Sixth  edition,  London, 
Oxford  and  Cambridge.  I.  1871.  Anglican.  Learned, 
judicious  and  to  the  point. 

Anselm  :  Enarrationcs  in  Epistolam  ad  Romanos.  In 
Vol.  n.  Opera  Omnia,  Cologne,  1712.  Patristic.  Con- 
denses results  of  his  predecessors,  avoiding  many  of  their 
aberrations.     Frequently  striking  and  suggestive. 

Balduin,  Frederick  :  Commcntarius  in  Omnes 
Epistolas  Pauli.  Frankfort  on  the  Main,  1664.  Balduin 
was  Professor  and  general  Superintendent  at  Wittenberg. 
B.  1575,  d.  1627.  The  treatment  is  exhaustive  and  dis- 
criminating, although  scholastic  in  form.  Each  section 
of  the  epistle  is  discussed  under  the  following  heads  :  (i) 
Analysis.  (2)  Paraphrase.  (3)  Theological  questions.  (4) 
Theological  aphorisms.  The  more  we  have  studied  this 
commentary,  the  greater  has  been  our  admiration. 

Bengel,  John  Albert  :  Gnomon.  Translation  of 
Vincent  and  Lewis,  Philadelphia,  1862.  Too  well  known 
to  need  characterization. 

Besser,  William  F.  :  Bibehtimden.  The  exposition 
of  Romans  fills  two  volumes.  (Halle,  1861.)  A  series  of 
expository  lectures  based  on  very  thorough  studies,  and 
extensive  reading  of  exegetical,  homiletical  and  devo- 
tional literature.  Combines  solidity  with  deep  spir- 
ituality. Especially  valuable  for  its  numerous  quotations. 
Lutheran  to  the  core. 

Brown,  David:  Handy  Books  for  Bible  Classes ;  The 
Epistle  to  the  Romans.  Edinburgh,  without  date.  An 
excellent  outline  of  the  argument,  from  the  Calvinistic 
standpoint.  The  same  author  has  published  a  valuable 
exposition  in  the  Jameson,  Fausset  and  Brown  series 
of  Commentaries. 

Calovius,  Abraham  :  Biblia  Illustrata.  Vol.  IV., 
Dresden  and  Leipsic,  1719.     Includes  and  criticises  the 


6  INTRODUCTION. 

exposition  of  Grotius,  A  work  of  stupendous  industry 
and  sober  judgment.  Particularly  valuable  for  its  long 
and  thorough  excursuses.  The  exegesis  of  Calovius  is 
always  running  into  Dogmatics  and  Polemics ;  but  it 
dare  not  be  ignored  by  any  scholar  who  aims  at  thorough- 
ness. He  was  Professor  at  Wittenberg,  and  the  foremost 
Lutheran  controversialist  of  his  age. 

Calvin,  John:  hi  Novum  Test  anient  um  Commentarii. 
Edited  by  Tholuck.  Berlin,  1834.  Calvin's  great 
strength  was  as  an  exegete.  A  model  of  clearness  and 
acuteness,  that  deserves  far  more  attention  than  is  usually 
given  it. 

Chalmers,  Thomas  :  Lectures  on  the  Epistle  to  the 
Romans.  New  York,  1843.  Expository  Lectures  of 
extraordinary  diffuseness.  Argumentative  throughout. 
Chalmers  was  the  great  theologian  and  religious  leader 
of  the  Free  Church  of  Scotland.     Calvinistic. 

GiFFORD,  E.  H. :  Romans  in  Speakers  Commentary. 
New  York,  1881.  Based  on  Meyer  arid  Philippi. 
Anglican. 

GODET,  F. :  Commentary  on  Romans.  Translated  from 
the  French  by  Rev.  A.  Cusin.  Revised  and  edited  by 
Talbot  W.  Chambers,  New  York,  1889.  One  of  the 
most  readable  commentaries  ever  published,  combining 
thoroughness  of  exegetical  investigation  and  scientific 
method  with  theological  insight,  clear  and  almost 
popular  style,  and  great  practical  force.  Avoids  diffuse- 
ness and  keeps  close  to  the  argument,  with  occasional 
scintillations  of  thought  and  pointed  remarks  showing 
the  genius  of  the  author.     Calvinistic. 

Hodge,  Charles  :  Commentary.  New  Edition.  Phila- 
delphia, 1883.  Sober  and  theological.  Represents  mild 
Calvinism. 

HUNNIUS,  ^GIDIUS  :    Thesaurus  Apostolicus,   coniplcc- 


INTR  OD  UC  TION. 


7 


tens  Commentarios  in  onincs  Novi  Testamenti  Epistolas. 
Wittenberg,  1705.  Hunnius  was  Professor  at  Marburg 
and  Wittenberg.  B.  1550,  d.  1603.  First  gives  an  analy- 
sis, and  then  deduces  theological  topics  from  each  verse. 
Mild  in  temper,  but  most  decided  in  its  Lutheran 
position. 

LiDDON,  H.  P. :  Explanatory  Analysis.  London,  1893. 
A  posthumous  work  of  the  greatest  Anglican  theologian 
of  this  century.  It  was  first  printed  for  use  in  the  class 
room.  The  work  is  done  with  the  greatest  minuteness, 
and  presents  the  thoroughly  logical  character  of  Paul's 
treatment,  as  it  is  found  nowhere  else.  He  acknowledges 
Meyer's  suggestions  as  the  source  of  his  elaboration,  but 
also  uses  Philippi  freely.  Accompanied  by  many  illustra- 
tions and  references  of  great  value,  especially  from  clas- 
sical and  patristic  sources,  and  translated  German  works. 
While  there  is  little  original  work  done,  the  book,  by  its 
striking  methods,  marks  an  advance  in  the  presentation 
of  the  subject.  The  great  defect  is  the  lack  of  acquaint- 
ance with  Luther,  Melanchthon  and  Calvin,  and  in  fact 
with  all  the  theology  of  the  Reformation,  which  it  shows. 
This  results  in  a  misunderstanding  of  the  doctrine  of 
justification.  See  especially  on  p.  85,  where  faith  is 
represented  as  justifying  simply  as  "  the  initial  act  of 
union  with  God."  \\\  justice  to  Dr  Liddon  it  must  be 
said  that  he  did  not  publish  his  commentary,  partly 
because  he  was  dissatisfied  with  the  treatment  of  the 
first  portion  of  the  book. 

LUTHARDT,  C.  E. :  Die  Lchrc  von  den  letzten  Dingen. 
Leipzig,  1 861.  Contains  an  exegetical  treatment  of 
Chap.   1 1  :  11-32. 

Kiirzgefasster  Commentar  zn  den  Jieiligen  ScJiriften. 
Edited  by  Strack  and  Zockler.  Commentary  on  Romans. 
Nordlingen,  1887.     A  compact  summary  of  results. 


8  INTR  OD  UC  TION. 

Melanchthon,  Philip:  Annotationes  (1529,  1530, 
1539);  Comment arii{\^jy2,  1540,1544);  Enarratio  {i$s6, 
1558,  1561),  Constantly  uses  the  text  as  a  starting-point 
for  discussion  of  dogmatical  and  ethical  questions. 
Abounds  in  happy  definitions.  Introduction  especially 
important.  Too  frequently  runs  into  diffuse  discussions. 
These  three  works  are  contained  in  Vol.  XV.  of  the 
Corpus  Reformatorum,  Halle,  1848. 

Meyer,  H.  A.  W. :  Commentary,  translated  from  the 
German  by  Moore  and  Johnson.  Edited  by  Dickson 
and  Dwight.     New  York,  1884.     See  WEISS,  B. 

MOULE,  H.  C.  G.  :  The  Cambridge  Bible  for  Schools. 
The  Epistle  to  the  Romans.  Cambridge,  1892.  A  very 
modest,  but  most  scholarly  and  judicious  volume.  We 
have  never  referred  to  it  without  profit.  The  same 
author  has  written  the  volume  on  Romans  in  The  Ex- 
positor s  Bible,  but  has  not  reached  the  standard  of  his 
smaller  book. 

Olshausen,  H.  :  Biblical  Commentary,  translated 
from  the  German.     Edinburgh,  1849. 

Philippi,  F.  a.  :  Commentary,  translated  from  the 
German  by  Banks.  Two  volumes,  Edinburgh,  1878, 
1879.  The  most  thorough  of  the  entire  list,  presenting 
the  most  complete  development  of  Paul's  arguments 
from  the  standpoint  of  a  well-trained  and  well-balanced 
theologian,  who  knows  how  to  avail  himself  of  the  best 
exegetical  results.  Philippi  seems  to  owe  most  to 
Calovius,  as  Calovius  does  to  Balduin. 

Sanday,  W.,  and  Headlam,  A.  C.  :  A  critical  and 
exegetical  commentary  (International  Critical  Comment- 
ary). New  York,  1895.  This  most  recent  of  the  com- 
mentaries exhibits  the  fruits  of  very  extensive  research, 
and  much  versatility  of  learning.  But  it  is  intensely 
disappointing  because  of  its  intentional  avoidance  of  the 


INTRODUCTION.  9 

theological  arguments,  although  there  is  some  valuable 
material  belonging  properly  to  DogvicngcscJiichte  intro- 
duced. The  unity  of  the  Epistle  falls  to  pieces  by  the 
exaggeration  of  critical  methods.  There  is  a  good  criti- 
cism of  Commentaries,  which  omits  Philippi  ;  although 
the  work  is  indebted  to  Philippi  in  its  free  use  of 
Gifford,  who  highly  appreciates  and  with  proper  acknowl- 
edgment appropriates  material  from  the  former  Lutheran 
professor  at  Rostock. 

Stuart,  Moses:  Commentary.  Andover,  1835.  Con- 
gregationalist.  A  grammatical  commentary,  with  exten- 
sive use  of  the  German  apparatus  of  the  period. 

TllOLUCK,  A. :  Commentary.  Translated  into  English 
by  Rev.  R.  Menzies.     Philadelphia,  1844. 

Weiss,  Bernhard:  Sixth  edition  of  Meyer,  Gottingen, 
1881.  A  thorough  revision,  amounting  almost  to  an 
independent  work.  Combines  the  merits  of  Meyer  as  a 
grammatical  exegete  and  repository  of  results  of  previous 
exegetes,  with  a  more  thorough  insight  into  Paul's 
theological  reasoning. 

Besides  the  above,  we  have  also  looked  into  the  com- 
mentaries of  Chrysostom,  Fritzsche,  Riickert,  Lange, 
Shedd  and  the  Synopses  of  Poole  and  Starke.  We  regret 
that  "  Notes  on  the  Epistles  of  St.  Paul  from  Unpublished 
Commentaries,"  London  and  New  York,  1895,  by  the  late 
Bishop  LiGHTFOOT,  came  to  us  too  late  to  be  of  service 
on  Romans. 


ANNOTATIONS  ON 

THE  EPISTLE  TO  THE  ROMANS. 


I.  Preface  (1-17). 

I.  Salutation  (1-7). 

An  expansion  of  the  ordinary  greeting  with  which 
letters  began  (Acts  23  :  26),  first  by  describing  who  the 
author  is  and  what  is  his  message  (1-6),  then  describing 
those  to  whom  he  writes  (7a),  and  then  extending  the 
ordinary  greeting,  so  as  to  comprise  every  blessing  which 
is  to  be  desired  by  one  Christian  for  another  (/b). 

1-7.  Paul,  a  servant  of  Jesus  Christ,  called  to  be  an  apostle,  separated 
unto  the  gospel  of  God,  which  he  promised  afore  by  his  prophets  in  the 
holy  scriptures,  concerning  his  Son,  who  was  born  of  the  seed  of  David 
according  to  the  flesh,  who  was  declared  io  he  the  Son  of  God  with  power 
according  to  the  spirit  of  holiness,  by  the  resurrection  of  the  dead  ;  even 
Jesus  Christ  our  Lord,  through  whom  we  received  grace  and  apostleship, 
unto  obedience  of  faith  among  all  the  nations,  for  his  name's  sake :  among 
whom  are  ye  also,  called  to  be  Jesus  Christ's :  to  all  that  are  in  Rome,  be- 
loved of  God,  called  to  be  saints  :  Grace  to  you  and  peace  from  God  our 
Father  and  tlie  Lord  Jesus  Christ. 

Ver.  I.  Paul  is  his  Roman  name.  The  Hebrew  "  Saul  " 
designated  him  as  a  Jew.  When  he  comes  forth  from 
Judaism  to  proclaim  the  Gospel  to  all  nations,  the  very 
change  of  name  indicates  the  wider  compass  of  his 
thought  and  work.  He  sinks  his  nationality  in  the  use 
of  a  name  belonging  to  the  vocabulary  of  the  language 
of  the  world.     It    occurs    first   in   Acts    13  :  9  with    the 

II 


12  THE  EPISTLE   TO   THE  ROMANS.  [l.  i. 

account  of  the  beginning  of  Paul's  missionary  activity  as 
the  Apostle  to  the  Gentiles.  The  inference  seems  a 
very  remote  one  that  traces  the  name  to  a  memorial  of 
the  conversion  of  ^milius  Paulus  (Acts  13  :  12).  A 
servant.  Not  descriptive  of  the  general  relation  of  a 
believer  to  Christ,  as  in  i  Cor.  7:22;  Eph.  6:6;  but,  as 
in  Ps.  105  :  6,  42  ;  Josh.  1:1;  Isai,  20  :  3  ;  Acts  4  :  29 ; 
16:  17;  Rev.  15  :  3,  of  a  special  relation  in  which  the 
general  duty  of  submission  is  concentrated  and  intensified. 
In  the  O.  T.,  the  ordinary  designation  of  prophets  is 
that  of  "  the  servant  of  God,"  or  "  the  servant  of  the 
Lord;"  in  the  N.  T.,  that  of  Apostles  is  just  as  fre-- 
qucntly  "  the  servant  of  Jesus  Christ."  This  substitu- 
tion at  once  suggests  Christ's  divine  nature.  Called  to  be 
an  apostle  designates  the  specific  form  of  the  service. 
"  An  Apostle  is  a  person  immediately  called  by  God  to 
teach  the  Gospel,  furnished  with  an  infallible  testimony, 
and  having  a  universal  vocation,  so  that  he  can  teach  in 
every  place  "  (Mel.).  For  proofs  of  Paul's  apostleship, 
see  Acts  9:6,  15  ;  22  :  21  ;  26  :  16-18;  Gal.  i  :  i,  12. 
The  call  is  emphasized  to  indicate  that  the  ofifice  was  no 
self-chosen  one.  God  has  placed  him  there,  and,  hence, 
it  is  solely  for  God  that  he  speaks.  Separated,  i.  e.  from 
the  great  body  of  believers  and  from  all  other  occupa- 
tions, to  this  particular  work.  It  cannot  refer  to  God's 
election,  which  would  require  a  different  word  in  Greek, 
or  to  his  consecration  with  Barnabas  as  a  missionary. 
The  reference  is  to  the  Providential  guidance  which  has 
prepared  him  for  the  work  and  placed  him  in  it.  Unto 
the  Gospel.  Unfettered,  therefore,  by  the  restrictions 
and  limitations  of  the  Law.  He  has  a  higher  standpoint 
and  a  wider  outlook.  Of  God  i.  c.  God  is  its  author, 
Christ  is  its  theme. 

Ver.  2.   Promised  afore,  indicating  the   inner  and  sub- 


1.2-4-]  THE  SALUTATION.  13 

stantial  harmony  of  Law  and  Gospel.  The  latter  is 
nothing  new,  but  is  the  substance  of  the  testimony  of 
the  Old  Testament  from  the  beginning.  By  his  prophets. 
(Cf.  Acts  10  :  43.)  The  reference  is  not  limited  to  the 
authors  of  O.  T.  prophetical  books  ;  it  embraces  all 
who  prophesied,  including  Moses,  Samuel,  David,  etc. 
"  It  is  not  wonderful  that  his  feelings  rise  at  the  thought 
of  being  the  principal  instrument  of  a  work  thus  pre- 
dicted "  (God.). 

Vcr.  3.  Concerning  his  Son.  This  is  to  be  connected 
with  "  promised  afore,"  "  Son  "  cannot  be  limited  to  a 
title  of  the  Messiah,  in  the  light  of  such  passages  as 
ch.  8:3,  32  ;  Gal.  i  :  16;  4:4;  Col.  i  :  13  sqq.  ;  Phil. 
2  :  6  sqq.,  but  clearly  refers  to  the  "  only  begotten  Son  " 
(John  I  :  14).  Born  of  the  seed  of  David.  In  fulfil- 
ment of  Jer.  23  :  15;  Ps.  132  :  11.  This  occurred 
through  his  birth  of  Mary  (Gal.  4  :  4).  According  to  the 
flesh,  i.  c.  His  human  nature,  in  all  its  parts,  came  by 
descent  from  David. 

Ver.  4.  With  power  limits  "  Son  of  God."  "  The 
powerful  Son  of  God  "  (Mel.),  contrasting  the  weakness 
of  the  human,  with  the  strength  of  the  divine,  since,  by 
His  human  nature.  He  was  subject  to  pain  and  death. 
Spirit  of  holiness.  This  is  very  naturally  interpreted  as 
His  divine  nature,  since  the  Holy  Spirit  is  never  so 
designated  elsewhere,  and  because  of  the  parallel  clause 
of  preceding  verse.  On  the  other  hand,  the  interpreta- 
tion of  Luther  and  Calvin,  which  interprets  it  as  "  the 
Holy  Spirit,"  is  in  harmony  with  the  Apostle's  argument 
by  which  he  rises  from  the  consideration  of  the  letter  to 
that  of  the  spirit.  The  Holy  Spirit,  whose  power  is  dis- 
played in  the  resurrection  (ch.  8  :  ii),  dwelling  in  be- 
lievers, is  the  source  of  their  freedom  and  the  ground 
and  proof  of    the    universality  of    divine   grace.     "  The 


14  THE  EPISTLE  TO  THE  ROMANS.  [i.  4,  5. 

Spirit  of  God  was  given  after  Christ's  ascension,  whence 
He  sanctifies  Christians  and  glorifies  Christ  in  all  the 
world  as  the  Son  of  God  "  (Luther).  By  the  resurrec= 
lion  of  the  dead.  Not  by  the  "  resurrection  from  the 
dead,"  but  by  the  fact  that  the  dead  are  raised.  The 
resurrection  of  Christ  is  both  proof  of  this,  and  the 
assurance  and  power  of  the  resurrection  of  all  others 
(John  II  :  25  ;  Rom.  8:11;  i  Cor.  15  :  12).  The  resur- 
rection then  declares  that  Christ  is  the  Almighty  Son  of 
God  (Ps.  2  :  7).  Jesus  Christ  our  Lord.  This  Son  of 
God  is  none  other,  he  says,  than  Jesus  whom  we  have 
known  historically,  and  whom  we  have  recognized  as  the 
Messiah  and  our  Lord. 

Ver.  5.  Through  whom  indicates  that  the  blessings 
mentioned  come  through  Christ's  mediation.  Grace  and 
apostleship.  The  former  designates  gifts  received  by 
Paul  in  common  with  all  other  believers,  viz.,  the  divine 
grace  of  which  he  became  partaker,  when  called  and 
converted  on  the  way  to  Damascus  (i  Cor.  15  :  10)  ;  the 
latter  refers  to  the  particular  ofifilce  with  which  he  was 
entrusted  and  the  extraordinary  gifts  with  which  it  was 
furnished.  Paul's  apostleship  was  not  confined  to  the 
Gentiles  ;  it  embraced  also  "  the  children  of  Israel"  (Acts 
2  :  15).  Unto  obedience  of  faith.  The  aim  of  the  apostle- 
ship is  to  bring  men  to  faith,  and,  through  faith,  to  make 
them  obedient  to  the  Gospel.  Faith  here  means  confi- 
dence in  the  truth  of  the  divine  message  which  is  sent 
through  the  Apostle.  Such  faith  will  produce  obedience 
when  this  apostolic  message  is  delivered.  Among  all 
the  nations.  The  Gospel  demands  an  obedience  as  uni- 
versal as  that  demanded  by  the  Empire  of  which  Rome 
was  the  capital.  Here  we  have  the  claim  of  an  imperial 
dominion  for  Christianity,  coextensive  with  tlie  race. 
For  his  name's  sake.     The  name  of  Christ  will  be  magni- 


X.  6,  7-]  THE  SALUTATION.  15 

fied  by  this  obedience.     (Cf.  Acts  9:15;   15:  26;  21:  13; 
2  Thess.  I  :  12.) 

Ver.  6.  Among  whom.  A  clear  proof  that  the  church 
of  Rome  was  composed  principally  of  Gentiles.  Called 
to  be  Jesus  Christ's,  or  "  the  called,"  of  God,  "  who  be- 
long to  Jesus  Christ."  On  this  account,  Paul  demands  of 
them  a  hearing. 

Ver.  7.  All  in  Rome,  whether  of  Jewish  or  Gentile 
origin.  Beloved,  called,  restrictive  of  "all,"  indicating 
those  who  have  appropriated  to  themselves  God's  uni- 
versallove,  and  have  accepted  the  call.  Called  out  of  the 
world,  they  have  been  separated  from  it,  and  have  been 
consecrated  to  God's  service,  called  to  be  saints.  Grace 
to  you,  etc.  An  expansion  and  interpretation  of  the 
Christian  greeting,  as  in  Acts  15  123  ;  James  1:1.  Grace 
is  the  unmerited  favor  of  God  bestowed  on  man,  which 
when  appropriated  becomes  in  man  an  active  principle  of 
salvation,  progressively  freeing  him  from  all  evil,  and 
building  him  up  in  the  new  life  in  Christ.  Peace  is  the 
repose  of  the  soul  in  God  following  the  appropriation  of 
grace.  Benedictions  are  regularly  without  the  verb. 
They  are  not  mere  wishes,  but  actually  convey  what  they 
announce.  Hence  the  verb  to  be  supplied  must  be  both 
optative  and  indicative.  God  and  the  Lord  Jesus  Christ. 
(Cf.  I  Cor.  1:3;  2  Cor.  1:2;  Gal.  1:3;  Eph.  1:2; 
Phil.  1:2;  Col.  1:2;  I  Thess.  i  :  i  ;  2  Thess,  i  :  i  ; 
I  Tim.  I  :  2  ;  2  Tim.  1:2;  Tit.  1:4;  Phil.  3  ;  James 
I  :  I  ;  2  Pet.  1:1,2.)  Not  so  much  a  distinction  of 
persons  in  the  Trinity,  as  a  reference  to  different  periods 
in  the  Plan  of  Redemption  ;  first,  as  hidden  within  God, 
and,  then,  as  manifested  in  the  Person  and  Work  of 
Christ.  Christ  is  the  ofificial  name  of  the  incarnate  Son 
of  God.  The  thought  begins  with  God  as  unincarnate, 
and  proceeds  to  God  as  incarnate. 


THE  EPISTLE   TO   THE  ROMANS.  [i  :  8. 


2.  Personal  Introduction  (8-15). 

Paul  begins  nearly  all  his  letters  by  expressing  his 
gratitude  to  God  for  the  faith  of  his  readers,  and  assur- 
ing them  of  his  desire  to  be  with  them. 

S-15.  First,  I  thank  my  God  through  Jesus  Christ  for  you  all,  that  your 
faith  is  proclaimed  throughout  the  whole  world.  For  God  is  my  witness, 
whom  I  serve  in  my  spirit  in  the  gospel  of  his  Son,  how  unceasingly  I 
make  mention  of  you,  always  in  my  prayers  making  request,  if  by  any 
means  now  at  length  I  may  be  prospered  by  the  will  of  God  to  come  unto 
you.  For  I  long  to  see  you,  that  I  may  impart  unto  you  some  spiritual 
gift,  to  the  end  ye  may  be  established ;  that  is,  that  I  with,  you  may  be  com- 
forted in  you,  each  of  us  by  the  other's  faith,  both  yours  and  mine.  And 
I  would  not  have  you  ignorant,  brethren,  that  oftentimes,  I  purposed  to 
come  unto  you  (and  was  hindered  hitherto),  that  I  might  have  some  fruit 
in  you  also,  even  as  in  the  rest  of  the  Gentiles.  I  am  debtor  both  to  Greeks 
and  to  Barbarians,  both  to  the  wise  and  to  the  foolish.  So,  as  much  as  in 
me  is,  I  am  ready  to  preach  the  gospel  to  you  also  that  are  in  Rome. 

Ver.  8.  First  points  to  an  implied  "  secondly  "  in  ver. 
10.  ''First,  I  give  thanks."  "  Secondly,  I  make  request." 
The  ardor  of  the  Apostle's  thought  leads  to  a  change  of 
construction,  by  the  time  he  reaches  ver.  10,  that  oc- 
casions a  suppression  of  the  "  secondly."  My  God.  (Cf. 
Acts  27  :  23.)  His  personal  life  is  so  thoroughly  ground- 
ed in  his  relations  to  God,  that  the  candid  expression  of 
his  deepest  feeling  is  accompanied  by  the  confession  of 
that  which  is  its  center,  viz.,  that  God  is  his  God.  The 
possessive  pronoun  indicates  the  apprehension  of  faith. 
(Cf.  John  20:  28.)  "  In  the  words  *  My  God,'  he  sums  up 
all  his  persofial  experiences  of  God's  fatherly  help,  in  the 
various  circumstances  of  his  life,  and  particularly  in  those 
of  his  apostleship  "  (GOD.).  Through  Jesus  Christ.  "  As 
a  Christian,  he  thanks  his  God,  as  one  who  takes  out  of 
the  gracious  hand  of  Christ  all  that  God  gives,  and 
returns   to   the  same  hand  all  that   he  offers  God   (Col. 


1.9,10.]  PERSONAL  INTRODUCTION.  17 

3  :  17;  Heb.  13  :  15)  "  (BESS.).  Your  faith,  i.  e.  the 
strength  and  quality  of  their  faith.  They  have  risen 
above  the  external,  the  visible,  the  transient.  Is  pro- 
claimed. Literally  "  is  being  proclaimed."  Throughout 
the  whole  world.  Hyperbole,  for  "  far  and  wide  through- 
out the  Roman  Empire  "  ;  but  only  however  where  there 
are  Christians.     (Cf.  i  Thess.  i  :  8-10.) 

Ver.  9.  God  is  my  witness.  The  appeal  to  God  is  ex- 
plained either  by  the  fact  that  it  was  surprising  that  he 
should  be  so  deeply  interested  in  a  congregation  which 
he  had  never  visited,  or  to  give  additional  assurance  of 
his  interest  to  those  who  might  have  thought  that,  since 
he  had  never  visited  it,  the  Apostle  to  the  Gentiles  had 
heretofore  been  indifferent  to  the  congregation  in  the 
world's  metropolis.  With  Weiss,  we  cannot  regard  this 
an  oath  in  the  proper  sense  of  the  term.  Serve  in  my 
spirit.  Ground  of  his  appeal  to  God.  None  but  God 
knows ;  for  his  worship  is  not  a  merely  external  one,  but 
the  intimate  communion  of  his  spirit  with  God.  In  the 
Gospel,  in  preaching  the  Gospel.  Beneath  all  his  out- 
ward activity  as  missionary  and  preacher,  there  is  not 
only  the  constant  sense  of  the  divine  presence,  but  also 
the  joyful  service  of  his  heart,  by  which  he  seeks  only 
that  which  will  most  please  God.  How  unceasingly. 
Not  the  fact  of  his  intercessions,  but  the  strength  of  the 
love  that  prompts  the  intercessions,  is  here  declared. 
"  The  thanksgiving  with  which  he  begins  this  epistle  is  a 
flame  of  the  fire  which  burns  without  quenching  upon 
the  altar  of  prayer  in  his  Christian  heart "  (Bess.).  My 
prayers.     Special  seasons  of  prayer. 

Ver.  10.  By  the  will  of  God  to  come.  "  I  must  see 
Rome,"  was  a  settled  conviction  of  Paul  (Acts  19  :  21). 
"God  bends  His  almighty  will  to  the  prayers  of  His 
children  ;  and  Paul  at  last  reached  Rome  "  (BesS.).    Comp. 


l8  THE  EPISTLE  TO  THE  ROMANS.  [i.  11-13. 

Acts  27  :  14.  But  his  prayer  to  be  prospered,  so  as  to 
reach  Rome,  was  answered  in  a  way  that  he  had  not 
anticipated, 

Ver.  II.  I  long.  From  the  fulness  of  "grace  and 
apostleship,"  ver.  5,  with  which  he  is  endowed,  he  longs  to 
communicate  to  the  Romans  all  that  his  personal  pres- 
ence could  give  beyond  that  of  his  written  word.  As 
ver.  15  indicates  that  his  great  object  is  to  preach  the 
Gospel  at  Rome,  not  any  apostolic  miraculous  gift  (i  Cor. 
14),  but  every  such  blessing  as  attends  this  preaching  must 
be  understood  by  some  spiritual  gift.  *'  In  his  appre- 
hension, all  such  instruction,  comfort,  joy,,  strengthening, 
etc.,  as  are  produced  by  means  of  his  labors,  are  regarded 
not  as  procured  by  his  own  human  individuality,  but  as  a 
result  which  the  Holy  Spirit  works  by  means  of  him 
— the  gracious  working  of  the  Spirit  whose  organ  he  is  " 
(Mey.).  "  The  living  voice  of  the  teacher  is  more  effec- 
tual to  teach  and  strengthen,  than  reading  in  his  absence 
what  he  has  written  "  (HUNN.). 

Ver.  12.  That  I  with  you  may  be  comforted.  The 
greatest  of  the  Apostles  who  had  enjoyed  the  revelations 
of  the  celestial  Paradise  (2  Cor.  12  :  2-4),  longs  for  the 
blessings  that  the  presence  with  him  of  the  humblest  of 
the  Roman  Christians  can  bestow.  His  gifts  and  work  re- 
act upon  himself.  Whatever  he  gives  to  others  comes 
back  to  him  increased  abundantly.  The  word  means 
both  "comfort"  and  "exhort."  Christian  perfection  is 
not  found  in  monastic  seclusion  or  any  ascetic  isolation 
from  others,  but  is  more  and  more  nearly  approached  as 
the  faith  of  Christians  is  stimulated  and  encouraged  by 
that  of  their  brethren. 

Ver.  13.  I  would  not  have  you  ignorant.  The  question 
naturally  was  asked  why  if  Paul  took  such  an  interest  in 
the  Roman  Church,  he  had  not  visited  it  earlier.     This  is 


I.  13-15.]  PERSONAL  INTRODUCTION.  19 

his  answer.  Was  hindered.  (Cf  ch.  15  :  22.)  Paul's  plans 
for  his  missionary  journeys  were  not  made  by  divine  in- 
spiration. God's  will  as  to  whither  he  should  go  was 
often  unknown  until  the  time  came.  Some  fruit.  The 
true  aim  of  the  preaching  of  the  Gospel.  "  Therefore 
let  the  ambitious  display  of  learning  and  talent  be  far  dis- 
tant from  the  ministers  of  the  Church,  and  especially 
from  their  sermons  "(HUNN.).  The  rest  of  the  Gentiles. 
This  leaves  no  doubt  that  the  Church  of  Rome  was  com- 
posed chiefly  of  Gentiles. 

Vcr.  14.  I  am  debtor,  because  of  God's  appointment 
(Acts  26:  lY  sqq. ;  i  Cor.  9  :  16).  The  commission  to 
preach  the  Gospel  he  calls  in  i  Tim.  1:14  "  the  good 
deposit  "  ( R.  V.  marginal  reading).  To  Greeks  and  to 
Barbarians,  the  two  classes  into  which  Gentiles  were 
divided.  Paul  was  no  debtor  to  the  Jews  (Gal.  2  :  7). 
The  Greeks  designated  all  other  nations  as  barbarians. 
The  Roman  Christians  may  have  been  composed  chiefly 
of  Greeks.  Besides,  inasmuch  as  the  Romans  absorbed 
Greek  culture  and  used  the  Greek  language,  they  would 
naturally  be  included  among  the  Greeks  rather  than 
among  the  barbarians.  Wise  and  unwise,  i.  e.  the  edu- 
cated and  uneducated,  suggested  by  the  contrast  between 
Greeks  and  barbarians,  but  not  necessarily  coextensive, 
since  there  were  also  Greeks  who  were  uneducated. 

Ver.  15.  5o,  viz.  as  a  debtor.  As  much  as  in  me  is. 
"  For  my  part."  Always  ready,  the  determination  of  the 
time  when  he  is  to  visit  Rome  belongs  to  God.  At  Rome 
also.  It  was  no  small  undertaking  to  proclaim  the  Gos- 
pel at  the  world's  capital,  with  all  its  power  and  culture 
and  wealth  and  social  forces  antagonizing  this  word. 
Paul  realized  fully  the  gravity  of  the  situation,  as  may  be 
learned  from  Acts  28  :  15. 


20  THE  EPISTLE   TO  THE  ROMANS.  [i.  i6. 

The  Theme  Stated  : 
THE  UNIVERSALITY  OF  GRACE. 

16-17.  For  I  am  not  ashamed  of  the  gospel  :  for  it  is  the  power  of  God 
unto  salvation  to  every  one  that  believeth  ;  to  the  Jew  first,  and  also  to  the 
CIreek.  For  therein  is  revealed  a  righteousness  of  God  by  faith  unto  faith  : 
as  it  is  written,  But  the  righteous  shall  Uve  by  faith. 

Ver.  16.  I  am  not  ashamed.  The  first  part  of  this 
verse  closes  the  preceding  paragraph,  which  was  devoted 
partially  to  answering  the  charge  that  he  had  been 
deterred  from  visiting  the  Roman  church  by  his  dread  of 
the  issues  which  he  would  there  be  compelled  to  face. 
The  preaching  of  the  Gospel  is  the  very  last  thing  in  the 
world  of  which  he  has  reason  to  be  ashamed.  "  The 
Gospel  is  calculated  to  provoke  not  shame,  but  enthu- 
siasm "  (LiDD.).  For  it  is  the  power  of  God.  This 
introduces  the  real  theme.  It  is  power  in  and  through 
which  God  works  (i   Cor.  i  :  18  ;  Eph.  6  :  17;   i  Thess. 

2  :  13;  Is.  55  :  II  ;  Rom.  10:  17).  In  this,  it  is  con- 
trasted with  human  wisdom,  which,  even  in  its  highest 
stage,  can  never  attain  what  is  accomplished  by  the 
Gospel.  "  Its  specific  effect  is  faith,  i.  e.  man's  trust  in 
Christ  for  salvation"  (Weiss).  Unto  salvation.  The 
forces  of  nature  are  powers  of  God,  but  for  other  ends. 
The  Law  is  God's  power  ;  but  only  to  condemn  (2  Cor. 

3  :  9).  Salvation  must  be  understood  here  both  in  the 
negative  and  the  positive  sides.  Begun  in  this  life,  in 
deliverance  from  God's  wrath,  it  is  completed  in  the 
future  life,  in  deliverance  from  sin,  pain  and  death.  To 
every  one  that  believeth.  "  Faith  is  the  condition  of 
the  saving  effect  of  the  Gospel,  which  is  itself  conditioned 
by  the  divine  power  of  the  Gospel ;  the  hand  of  the 
beggar,  which  receives  the  gift  of  God  after  it  has  been 


I.  1 7-]  THE   THEME  STATED.  2i 

opened  and  made  capable  of  receiving  by  the  Giver  ;  for 
by  nature,  this  beggar  has  a  lame  hand  "  (BESS.).  "  As  was 
admirably  said  by  a  poor  Bechuana  :  '  It  is  the  hand  of 
the  heart  '  "  (GOD.).  To  the  Jews  first,  etc.  Both  Jew 
and  Gentile  are  saved  upon  the  same  terms  and  in  the 
same  way.  The  historical  priority  of  the  offer  of  salva- 
tion to  the  Jews,  in  accordance  with  God's  divinely 
instituted  order,  indicating  an  original  difference  of  rank, 
no  longer  avails.  The  period  of  that  priority  and  rank 
has  passed  ;  and  there  is  no  longer  any  warrant  for  Jewish 
particularism  and  exclusiveness.  The  Gospel  is  now  for 
all  alike. 

Ver.  17.  Explanation  as  to  how  the  Gospel  exerts  its 
saving  power.  Therein  refers  to  Gospel  as  distinguished 
both  from  nature  and  from  the  Law.  Even  the  elements 
of  "  Gospel  "  found  in  the  Old  Testament  prophets  seem 
excluded  here.  The  previous  testimony  through  the 
prophets  is  but  the  promise  of  a  way  to  be  opened  here- 
after, not  the  glad  news  of  the  opening  itself  accom- 
plished "  (Phil.).  Is  revealed.  Made  known,  and,  when 
made  known,  offered.  The  complete  realization  of  what 
is  revealed  is  not  attained  until  the  revelation  is  appro- 
priated ;  then  with  the  knowledge  attained  through 
experience,  it  seems  almost  as  though  the  revelation  had 
never  been  made  before.  A  righteousness  of  God.  Not 
an  attribute  of  God,  as  in  3  :  5,  but  the  righteousness 
which  God  gives  man,  the  righteouness  that  comes  from 
God  and  that  avails  with  God.  "  Paul  calls  the  right- 
eousness of  faith  the  righteousness  of  God,  because  God 
has  originated  and  prepared  it,  reveals  and  bestows  it, 
approves  and  crowns  it  (2  Pet.  i  :  i).  To  it  is  opposed 
men's  own  righteousness  (Rom.  10  ;  3).  We  ourselves 
are  called  the  righteousness  of  God  (2  Cor.  5  :2i)" 
(Beng.).      By    faith    unto    faith.      "  The    righteousness 


22  THE  EPISTLE   TO  THE  ROMANS.  [i.  17 

availing  before  God  is  revealed,  as  coming  from  faith, 
unto  faith.  Faith  is  the  condition,  even  as  it  is  the 
organ  apprehending  righteousness  "  (Phil.),  "  Only  to 
one  who  believes  what  the  Gospel  says  is  the  righteous- 
ness offered  therein,  revealed  as  actually  present,  while  it 
remains  a  concealed  and  unrevealed  benefit,  and  there- 
fore as  good  as  not  present,  to  one  who  does  not  accept 
the  message  of  salvation  "  (Weiss),  Faith  being  the 
means  of  apprehending  this  revelation,  it  may  be  said  to 
be  revealed  by  faith.  This  revelation,  however,  is  made 
in  order  that  faith  should  receive  it.  Faith  reveals. 
Then  faith  applies  what  faith  has  revealed  ;  and,  in 
applying,  still  more  is  revealed.  Everything  depends  on 
faith.  It  is  the  beginning,  the  middle  and  the  end  of  all 
spiritual  life.  As  it  is  written.  The  quotation  is  made 
in  order  to  show  that  there  is  no  antagonism  to  its  teach- 
ing. This  is  also  its  doctrine.  The  righteous  shall  live 
by  faith  (Habak.  2  :  4).  Righteous  by  faith,  he  lives  by 
faith.  The  spring  of  his  life,  even  after  he  has  been 
justified,  is  in  supernatural  and  not  mere  natural  sources. 
He  lives  because  by  faith  the  Gospel  is  a  living  power 
within  him.  Faith  is  no  mere  intellectual  act,  but  it  is 
the  self-surrender  of  man  with  all  that  he  is  and  has 
and  loves  and  desires  and  thinks  to  God,  The  righteous 
man  lives  by  his  faith,  solely  because,  in  this  way,  the 
righteousness  of  God,  just  described,  becomes  his.  With 
his  self-surrender  to  God,  the  power  of  God  is  appro- 
priated, and  becomes  within  him  a  new  spring  of  life. 
Righteous  by  faith  indicates  justification  ;  living  by  faith, 
regeneration  and  sanctification. 


PART  I. 

ALL  MEN  ALIKE  UNDER  CONDEMNATION 
(i  :  18—3  :  20). 

Section  L— The  State  of  Heathenism  (i  :  18-32). 

For  all  men,  grace  is  needed  ;  because,  by  nature,  all 
are  without  righteousness.  The  alternative  is  plain  : 
"  The  righteousness  of  God  "  (ver.  17),  or  "the  wrath  of 
God"  (ver.  18).  The  one  means  life;  the  other,  death. 
A  continuous  revelation  of  wrath  has  marked  the  history 
of  the  race.  Here  and  there,  signal  displays  of  this  wrath 
break  forth  in  the  lives  of  nations  and  individuals,  point- 
ing to  a  severer  punishment  on  the  Day  of  Judgment. 
The  entire  course  of  Heathenism  is  downward,  until  it 
sinks  into  crimes  that  violate  even  nature.  This  descent 
is  partially  a  judgment  inflicted  upon  them  for  disregard 
of  God's  claims.  The  restraints  removed,  they  sink 
whither  their  desires  tend. 

"  The  argument  of  this  section  may  be  thus  stated  : 
Major  premiss :  Whoever  sins  incurs  the  judgment  of 
God,  from  which  he  can  be  delivered  only  by  the  right- 
eousness of  God  (2  :  1-16). 

"  Minor  premiss :  But  the  heathen,  although  taught  by 
Nature  and  Conscience  (i  :  18-32),  and  the  Jews,  although 
possessing  the  Mosaic  Law  (2  :  17 — 3  :  8),  have  .sinned  by 
falling  short  of,  or  contradicting  their  respective  standards 
of  righteousness. 

"  Conclusion :    Therefore,  as    the  Old  Testament  had 

23 


24  THE  EPISTLE  TO  THE  ROMANS.  [i.  i8. 

already  proclaimed,  '  all  the  world  is  brought  under  the 
judgment  of  God'  (3  :  19),  and  accordingly  needs  this 
righteousness  (3  :  9-20)  "  (LiD.). 

iS-23.  For  the  wrath  of  God  is  revealed  from  heaven  against  all  ungod- 
liness and  unrighteousness  of  men  who  hold  down  the  truth  in  unrighteous- 
ness ;  because  that  which  may  be  known  of  God  is  manifest  in  them  ;  for 
God  manifested  it  unto  them.  For  the  invisible  things  of  him  since  the 
creation  of  the  world  are  clearly  seen,  being  perceived  through  the  things 
that  are  made,  even  his  everlasting  power  and  divinity  ;  that  they  may  be 
without  excuse :  because  that,  knowing  God,  they  glorified  him  not  as  God, 
neither  gave  thanks  ;  but  became  vain  in  their  reasonings,  and  their  sense- 
less heart  was  darkened.  Professing  themselves  to  be  wise,  they  became 
fools,  and  changed  the  glory  of  the  incorruptible  God  for  the  likeness  of  an 
image  of  corruptible  man,  and  of  birds,  and  fourfooted  beasts,  and  creep- 
ing things. 

Ver.  18.  The  wrath  of  God.  A  necessary  inference 
from  the  love  of  God.  It  is  "  only  the  love  of  the  holy 
God  to  all  that  is  good,  in  its  energy  against  all  that  is 
evil  "  (Weiss).  "  If  God  is  not  angry  with  the  ungodly 
and  unrighteous.  He  does  not  love  the  godly  and  right- 
eous ;  for  in  matters  that  are  diverse,  he  must  be  moved 
towards  both  sides  or  towards  neither  "  (Lactantius, 
De  ira  Dei,  5  :  9).  Is  revealed,  viz.  in  the  history  of  the 
heathen  world,  and  in  signal  punishments  inflicted  upon 
other  transgressors,  pointing  forward  to  the  Judgment 
Day  (ch.  2  :  5).  From  heaven.  As  the  abode  of  God, 
the  source  whence  this  wrath  proceeds.  (Comp.  Ps. 
2  :  4,  5  ;  Dan.  5  :  5  sq. ;  2  Thess.  i  :  7  sq.)  The  universality 
of  its  range  is  also  suggested.  Ungodliness,  against  the 
First ;  unrighteousness,  against  the  Second  Table.  Who 
hold  down.  Violence  is  done  conscience.  Known  truth 
is  intentionally  disregarded  and  suppressed.  In  unright= 
eousness.  Their  wrongdoing  to  their  fellow-men  cor- 
rupts, suppresses,  paralyzes  the  truth  with  respect  to  God. 
The  root  of  the  intellectual  error  is  in  the  heart. 

Ver.   19.  That   which    may  be    known.     Clearly  :  All 


1.19,20.]  THE  STATE  OF  HEATHENISM.  25 

that  can  be  or  that  is  known  without  a  supernatural  reve- 
lation. It  is  not  God's  fault  that  they  are  without  the 
knowledge  which  others  have.  It  is  manifest.  Note 
the  contrast  between  this. word  referring  to  the  natural, 
and  is  revealed  of  ver.  18  referring  to  the  supernatural, 
knowledge  of  God.  (See  Acts  14  :  17;  17  :  26  sq.)  In 
them,  i.  e.  in  their  consciousness,  or  in  their  hearts  (ch. 
2:15;  Gal.  I  :  16).  God  manifested  it,  viz.  by  the  knowl- 
edge impressed  upon  the  heart,  and  inferred  from  the 
contemplation  of  nature. 

Ver.  20.  The  invisible  things  of  him.  His  invisible 
attributes.  Since  the  creation.  Ever  since  there  was 
an  intelligent  mind  to  observe  the  outward  world,  the 
inference  is  irresistible.  Are  clearly  seen.  God  can  be 
known,  then,  so  far  as  He  reveals  Himself.  The  innate 
knowledge  of  God  (ch.  2:15)  is  called  into  activity  and 
consciousness  by  the  contemplation  of  an  external  world. 
Even  his  everlasting  power  and  divinity.  The  first 
thought  suggested  by  Nature  is  that  of  power,  and  this 
power  is  inevitably  referred  to  a  cause,  which  is  recognized 
first  as  "Almighty,"  and  then  by  a  necessary  inference 
as  "  Eternal,"  since  the  one  attribute  implies  the  other, 
"  Divinity  "  is  "  the  sum  total  of  that  which  God  is  as  a 
Being  possessed  of  divine  attributes  "  (Meyer),  "  the 
sum  total  of  qualities  in  virtue  of  which  the  creative 
power  can  have  organized  such  a  world"  (Godet).  That 
they  may  be  without  excuse,  i.  e.  that  they  may  not  plead 
any  lack  of  evidence,  as  an  excuse.  Godet  well  notes 
that  Paul,  unlike  some  to-day,  does  not  disparage  Natural 
Theology,  and  regards  this  as  a  proof  of  the  Apostle's 
breadth  of  mind  and  heart — "the  first  basis  of  his  univer- 
salism,"  in  connection  with  his  proof  of  the  universalism 
of  sin  and  of  grace. 

Ver.  21.  Because  qualifies    "without   excuse."      They 


26  THE  EPISTLE   TO   THE  ROMANS.  [i.  21-23. 

glorified  him  not,  etc.  He  has  made  himself  known,  in 
order,  when  known,  to  be  contemplated  and  loved.  He 
is  not  only  to  be  known,  but,  when  known,  to  be  thank- 
fully recognized  and  worshipped  as  God.  As  God,  i,  e. 
with  a  true  conception  of  what  God  is,  regulating  their 
thoughts  of  God,  according  to  the  standard  of  the  reve- 
lation which  God  had  given.  (Comp.  John  1:14;  4  :  24.) 
Became  vain.  Where  this  adoration  is  wanting,  the 
knowledge  given  deteriorates.  The  unused  talent  is 
taken  away.  "  Knowledge  of  God  has  its  permanent 
root  only  in  communion  with  Him"  (PniL.).  Having 
neglected  to  set  God  before  it,  as  the  supreme  object  of 
its  activity,  the  understanding  was  reduced  to  work  in 
vacuo;  it  peopled  the  universe  with  fictions  and  chimaeras  " 
(God.).  All  relations  thus  become  confused  and  perverted. 
"  If  I  know  not  God,  I  know  not  myself "  (ViLM.). 
Darkened.  The  moral  sense  became  weakened  and 
diseased,  and  conscience  was  rendered  an  uncertain 
guide. 

Ver.  22,  23.  Professing  themselves  to  be  wise.  The 
nearest  example  was  the  Greeks,  among  whom  Paul  was 
then  living  at  Corinth.  Beyond  them  the  characterization 
includes  also  the  representatives  of  all  heathen  religions 
(Egyptian,  Indian,  etc.),  and  extends  to  all  forms  of 
knowledge,  that  desert  Revelation  and  seek  to  treat  of 
God  solely  from  natural  reasoning.  They  became  fools. 
The  very  climax  of  this  folly  being  idolatry  (Jer.  10:  14 
sq.).  He  does  not  attack  their  philosophy  or  learning ; 
but  shows  that  when  not  consecrated  to  the  service  of 
God,  the  most  highly  educated  become  guilty  of  the 
very  greatest  absurdities.  Changed  the  glory.  (Comp. 
Ps.  106  :  20.)  The  glory  is  here  the  sum  of  the  attributes 
of  God  as  revealed  to  man.  See  "divinity"  (vcr.  20). 
For  the  likeness   of  an  image,    i.  e.  they   changed   that 


1. 22, 23.]  tub:  state  of  heathenism.  2'j 

which  is  real  and  substantial  for  a  mere  likeness,  and  this 
likeness,  that  not  eveji  of  a  man,  but  of  the  image  of  a 
man,  etc.  A  likeness  formed  after  a  pattern  or  model 
in  the  mind  of  the  artist.  The  gods  of  Greece  and  Rome 
were  grotesque  exaggerations  of  men  (anthropomorphic 
polytheism).  Those  of  Egypt,  India,  etc.,  afford  illustra- 
tions of  the  worship  of  animals,  as  the  bull,  the  ibis,  the 
cat,  the  crocodile,  etc.  (therianthropic  polytheism).  A 
complete  perversion  of  Nature  as  God  created  it.  Man, 
created  after  the  image  of  God,  makes  himself  the  model 
according  to  which  to  make  for  himself  gods.  Man, 
created  to  be  lord  of  the  animal  creation  (Ps.  8  :  7-9), 
degrades  himself  by  worshipping  this  creation  that  God 
intended  to  serve  him.  These  hallucinations  of  religious 
insanity  are  at  the  same  time  an  outrage  upon  Nature 
itself.  Heathenism  is  neither  the  original  condition  of 
the  race,  nor  a  higher  stage  in  its  development.  "  The 
history  of  religions,  thoroughly  studied  as  it  is  now-a-days, 
fully  justifies  Paul's  view.  It  shows  that  the  present 
heathen  people  of  India  and  Africa,  far  from  rising  of 
themselves  to  a  higher  religious  state,  have  only  sunk, 
age  after  age,  and  become  more  and  more  degraded.  It 
proves  that  at  the  root  of  all  pagan  religions  and  mytholo- 
gies, there  lies  an  original  Monotheism"  (GOD  ).  The 
process  seems  to  be  as  follows :  First,  faith  in  God,  in  the 
sense  of  a  loving  self-surrender  and  cheerful  obedience  to 
Him,  and  the  apprehension  of  the  Unseen,  Eternal  and 
Infinite,  departs.  Man  has  no  longer  the  power  to  grasp 
the  unity  of  God.  The  seeming  contradictions  in  the  con- 
ception of  God  become  inexplicable,  and  he  seeks  relief 
either  in  dualism  or  in  the  hypothesis  of  a  plurality  of 
gods.  Dualism  or  Polytheism  entering,  the  thought  of 
an  Infinite  and  Supreme  Being  vanishes,  since  this  can  be 
held   only  by  Monotheism.     The  gods  then  are  brought 


28  THE  EPISTLE  TO  THE  ROMANS.  [i.  24. 

within  the  sphere  of  the  finite.  If  finite,  then  to  them 
may  be  ascribed  the  weaknesses  of  men.  Human  and 
then  bestial  forms  are  made  their  symbols,  or  are  regarded 
as  temporarily  inhabited  by  them.  Finally,  in  the 
popular  mind,  they  are  regarded  and  worshipped  as 
though  real  gods. 

24-32.  Wherefore  God  gave  them  up  in  the  lusts  of  their  hearts  unto 
uncleanness,  that  their  bodies  should  be  dishonoured  among  themselves  : 
for  that  they  exchanged  the  truth  of  God  for  a  lie,  and  worshipped  and 
served  the  creature  rather  than  the  Creator,  who  is  blessed  for  ever.     Amen. 

For  this  cause  God  gave  them  up  unto  vile  passions  :  for  their  women 
changed  the  natural  use  into  that  which  is  against  nature :  and  likewise  also 
the  men,  leaving  the  natural  use  of  the  woman,  burned  in  their  lust  one 
toward  another,  men  with  men  working  unseemliness,  and  receiving  in 
themselves  that  recompense  of  their  error  which  was  due. 

And  even  as  they  refused  to  have  God  in  their  knowledge,  God  gave 
them  up  unto  a  reprobate  mind,  to  do  those  things  which  are  not  fitting ; 
being  filled  with  all  unrighteousness,  wickedness,  covetousness,  malicious- 
ness ;  full  of  envy,  murder,  strife,  deceit,  malignity ;  whisperers,  backbit- 
ers, hateful  to  God,  insolent,  haughty,  boastful,  inventors  of  evil  things,  dis- 
obedient to  parents,  without  understanding,  covenant-breakers,  without 
natural  affection,  unmerciful:  who,  knowing  the  ordinance  of  God,  that 
they  which  practise  such  things  are  worthy  of  death,  not  only  do  the  same 
but  also  consent  with  them  that  practise  them. 

Ver.  24.  God  gave  them  up,  etc.  It  is  the  divine 
order  that  sin  shall  be  punished  by  sin.  "  Wherewithal 
a  man  sinneth,  by  the  same  also  shall  he  be  punished  " 
(Wis.  II  :  16).  While  not  the  author  of  sin,  He  has 
established  such  a  connection  between  sinful  acts,  that, 
when  His  Spirit  is  withdrawn,  the  natural  consequence 
of  one  sin  is  another  sin.  "  The  curse  of  an  evil  deed  is  that 
it  must  continually  bring  forth  evil."  With  the  com- 
munion with  God  broken,  and  the  conception  of  the 
spirituality  of  God  weakened  or  effaced,  man  is  urged 
chiefly  by  material  wants  and  sensual  instincts.  The  root 
of  all  true  morality  is  religion.     When  this  root  is  cut,  a 


1.25-27.]  THE  STATE  OF  HEATHENISM.  29 

certain  external  morality  may  remain  foi  a  time,  as  a 
remnant  of  their  former  state,  as  flowers  may  seem  fresh 
for  some  hours  after  they  have  been  plucked ;  but  such 
morality  gradually  vanishes,  and,  in  this  moral  insanity, 
even  unnatural  crimes  result.  Dishonoring  God,  they 
dishonor  themselves.  As  the  knowledge  of  God  recedes, 
the  degradation  deepens. 

Ver.  25.  For  that  they  exchanged,  or  "  seeing  that 
they  were  such  as  exchanged."  The  verse  is  parentheti- 
cal, assigning  the  reason  for  the  severe  judgment  just 
mentioned.  The  truth  of  God  means  the  truth  concern- 
ing God.  A  lie.  Their  false  worship.  Worshipped  and 
served.  The  former  refers  to  that  which  is  inward  ;  the 
latter  to  that  which  is  outward.  The  creature  rather 
than  the  Creator.  They  started  wath  the  intention  or, 
at  any  rate,  the  profession  of  using  the  creature  only  as 
an  image  of  the  Creator;  but  the  result  is  that  the 
Creator  is  supplanted  by  the  creature.  Blessed  forever. 
A  doxology  called  forth  by  his  indignation  at  the  dis- 
honor done  God,  as  though  he  would  do  all  in  his 
power  to  make  up  for  this  offence  committed  by  others 
(Comp.  Rom.  11  :  36 ;  Gal.  i  :  5.) 

Ver.  26,  27.  Where  the  whole  life  is  a  lie,  and  the 
creature  takes  God's  place,  everything  else  may  be  ex- 
pected to  be  turned  from  its  pi-oper  use.  These  verses 
contain  a  more  specific  statement  of  what  is  affirmed  in  a 
general  way  in  ver.  24.  The  picture  is  a  revolting  one. 
Paul  endeavors  to  suppress  nothing.  His  object  is  to 
show  the  odiousness  of  sin,  and  the  degradation  into 
which  a  godless  life  descends.  "  In  stigmatizing  sins,  we 
must  often  call  a  spade  a  spade.  The  unchaste  usually 
demand  from  others  an  absurd  modesty "  (Bengel). 
Every  student  of  the  Greek  and  Roman  classics  can  find 
abundant  evidence  in   these  writers  for  the  truth  of  these 


3° 


THE  EPISTLE   TO   THE  ROMANS.  [i.  27,  28. 


statements.  The  moral  sense  was  so  blunted  that  the 
unnatural  relations  were  often  openly  acknowledged.  The 
shamelessness  of  the  Emperors  Tiberius  and  Nero  may 
be  especially  mentioned.  Grotius,  after  citing  numerous 
passages  from  the  Greek  and  Latin  writers,  adds  :  "  All 
things  at  Rome  were  full  of  such  examples.  The  cultured 
world  had  become  a  second  Sodom  ;  looking  with  indul- 
gence upon  the  characteristic  sin  of  Sodom."  Vile 
passions,  stronger  than  "  lusts  "  of  ver.  24,  indicating  that 
they  had  become  the  slaves  of  sensuality.  Their  women. 
The  Greek  uses  the  word  "  females,"  instead  of  "  women  ;  " 
since  the  truly  womanly  character  is  gone,  and  "  the 
simple  physical  allusion  to  sex  comes  exclusively  to 
view  "  (Phil.).  For  the  same  reason,  ver.  27,  in  the  Greek, 
has  "  males  "  instead  of  men.  The  vice  of  the  women, 
as  the  more  shameful  perversion  of  nature,  is  stated  first. 
Recompense  of  their  error.  The  error  was  idolatry, 
consequent  upon  forgetfulness  of  God.  The  recompense 
was  the  degradation  to  which  they  were  subjected,  by 
these  vices  and  the  other  sins  which  inevitably  followed. 
"The  noblest  creature  of  God  sinks  to  the  very  lowest, 
when  it  attempts  to  exalt  itself  above  the  Creator" 
(Bess.).  "  Is  not  leaving  the  natural  use  in  various 
ways,  in  eating  and  drinking,  clothing  and  dwelling, 
trade,  etc.,  in  all  estates  and  spheres  of  life,  a  sign  of  the 
present  time  ?  "  (Bess.) 

Ver.  28.  In  the  original,  there  is  a  contrast  between 
refused  to  have  and  reprobate  inexpressible  in  a 
translation.  It  might  be  approximately  rendered  in 
both  places  by  rejected.  Rejecting  God,  God  left  them 
to  the  control  of  a  mind  without  His  Avisdom  and  guid- 
ance. "  As  thou  treatest  God,  God  treateth  thee."  In 
their  knowledge.  The  word  is  emphatic,  meaning 
practical  or   experimental  knowledge.     Not  fitting,  i.  e. 


1.28-30.]  THE  STATE  OF  HEATH  EX  ISM.  31 

beneath  the  dignity  of  man,  things  which  would  be  ab- 
horrent to  man's  mind,  if  this  had  not  been  perverted. 

Ver.  29-32  give  a  catalogue  of  sins  defining  "  those 
things  which  are  not  fitting  "  of  the  preceding  verse. 
Beyond  a  progress  from  more  general  to  special  sins,  any 
classification  cannot  be  made  with  certainty.  Some  are 
manifestly  associated  because  of  paranomasia.  Classifi- 
cations are  attempted  by  Bengel,  Lange,  Meyer  and 
ViLMAR.  One  of  the  most  recent  is  by  Liddon,  viz. 
"  I.  Four  general  forms  of  evil.  2.  Seven  anti-social 
sins  ;  five  in  feeling  and  two  in  language ;  both  being 
especially  hateful  to  God.  3.  Three  sins  of  self-assertion. 
4.  Six  sins  against  natural  principles  on  which  society  is 
based."  "Paul  evidently  lets  his  pen  run  on,  as  if  he 
thought  that  of  all  the  bad  terms  that  should  present 
themselves,  none  would  be  out  of  place  or  exaggerated  " 
(God.). 

Ver.  29.  Unrighteousness  heading  the  list,  embraces  all 
that  follow.  Wickedness=good  for  nothing.  Covetous- 
ness^lust  for  money.  Maliciousness=taking  pleasure 
in  doing  wrong.  Envy,  murder,  joined  together  in 
Greek  because  of  their  similar  sound.  5tnfe=the  out- 
ward manifestation  of  envy.  Deceit.  (Comp.  Juvenal, 
Satire  2  :  "  What  am  I  to  do  at  Rome  ?  I  cannot  lie.") 
Malignity.  "  The  disposition  which  judges  everything 
on  the  worse  side  "  (ARISTOTLE,  Rhetoric,  II :  XIII.)  It  is 
prompted  by  a  love  of  mischief. 

Ver.  30.  Whisperers=secret  slanderers.  Backbiters= 
calumniators  of  all  kinds,  with  special  reference,  probably, 
to  informers  who  ruined  others  by  espionage  and  false 
reports.  Hateful  to  God.  Whether  this  or  the  marginal 
reading  "  haters  of  God  "  be  correct,  depends  upon  the 
accent  of  the  Greek  word.  If  the  reading  here  followed 
be  accepted,  it  must  be  explained  as  a  parenthetical  clause 


32  THE  EPISTLE   TO   THE  ROMANS.  [i.  30-32. 

introduced  to  indicate  that  the  sins  just  mentioned  in  an 
especial  way  brought  down  God's  wrath.  Insolent= 
{liybristas).  The  word  means  "  one  who,  upHfted  with 
pride,  either  heaps  insulting  language  upon  others,  or 
does  them  some  shameful  act  of  wrong  "  (Thayer). 
Paul  applies  it  to  his  conduct  to  the  Church,  prior  to  his 
conversion  (i  Tim.  I  :  13).  Aristotle  defines  Jiybris  as 
"  the  doing  and  saying  those  things  about  which  the 
person  who  is  the  subject  of  this  treatment  has  feelings 
of  delicacy,"  entirely  for  the  sake  of  the  mortification 
which  the  person  who  is  wronged  receives.  Inventors  of 
evil  things,  such  as  new  refinements  of  vicious  pleasures 
or  new  cruelties. 

Ver.  31.  Without  understanding,  i.  e.  with  respect  to 
spiritual  and  religious  things,  and,  therefore,  they  are  in- 
capable of  discriminating  between  right  and  wrong.  The 
similarity  of  sound  (paranomasia)  in  the  Greek,  deter- 
mines the  close  connection  of  this  word  with  that  which 
follows.  Covenant-breakers.  Those  upon  whose  most 
solemn  pledges  no  reliance  can  be  placed.  Without 
natural  affection.  The  bonds  of  relationship  no  longer 
establish  a  claim.  Parents  disregard  children,  and  chil- 
dren parents.     There  is  no  family-feeling. 

Unmerciful :  Illustrated  by  gladiatorial  shows,  sangui- 
nary combats  of  wild  beasts,  "  innocent  martyrs  burning 
to  death  in  their  shirts  of  pitchy  fire,"  and  the  numerous 
cruelties  connected  with  Roman  slavery. 

Ver.  32.  Who,  i.  e.  their  character  is  such  that,  although 
they  know  God's  ordinance,  etc.  Ordinance=sentence. 
What  intensifies  the  guilt  is  that  these  sins  are  committed 
in  the  very  face  of  the  clearest  and  deepest  knowledge 
(the  word  is  emphatic),  that  God's  judgment  is  impend- 
ing, and  God  is  openly  defied.  Consent.  The  guilt  of 
the  person  who   approves  the  sin   of  another,  is  greater 


I.  32.]  THE  LA  W  UNIVERSAL.  TyZ 

than  that  of  the  one  who  himself  commits  the  sin  ;  for 
the  former  cannot  plead  the  heat  of  passion  that  moves 
the  latter.  The  contrast  between  practice  and  do  occurs 
also  in  ch.  2:3;  7  :  15  ;  13:4;  John  3  :  20.  The  former 
refers  more  to  a  habit  ;  the  latter  to  a  result.  The 
former,  to  the  direction  of  the  activity  towards  a  partic- 
ular purpose  ;  the  latter  to  its  accomplishment. 

Ample  illustrations  of  this  degradation  of  Heathenism, 
with  references  to  the  classical  and  patristic  writers  where 
they  are  presented,  may  be  found  in  such  readily  acces- 
sible books  as  De  Presensee's  TJie  Ancient  World  and 
Christianity,  Book  V.,  Ch.  II.;  Stork's  Divine  Origin  of 
Christianity,  Lecture  VIII.  ;  Farrar's  Early  Days  of 
Christianity,  Ch.  I.  ;  and  his  Witness  of  History  to  Chris- 
tianity, Ch.  IV.  ;  Seekers  after  God,  Ch.  III.  ;  Uhlhorn's 
Christian  Charity  in  the  Ancient  Church,  Ch,  I.  :  "A 
World  without  Love  "  ;  Trench's  Hulsean  Lectures,  etc. 
Of  cotemporary  descriptions,  the  most  noted  is  that  of 
Seneca,  the  tutor  of  Nero  :  "  All  things  are  full  of 
iniquity  and  vice.  More  crime  is  committed  than  can  be 
remedied  by  restraint.  We  struggle  in  a  huge  contest  of 
criminality  ;  daily  the  passion  for  sin  is  greater,  the 
shame  of  committing  it  is  less.  .  .  .  Wickedness  is  no 
longer  committed  in  secret  ;  it  flaunts  before  our  eyes, 
and  has  been  sent  forth  so  openly  into  public  sight,  and 
has  prevailed  so  completely  in  the  breast  of  all,  that 
innocence  is  not  rare,  but  non-existent  "  {De  Ira,  II.  8). 

Section  II.— The  Law  Universal:  Sin  and  Judg- 
ment  Inseparable  (ch.  2  :  1-16). 

The  Apostle  uses  the   black   picture  he   has  drawn  of 
the  fate  of  the  heathen  in   their  forgetfulness  and   inde- 
pendence of  God,  as  a  means   to   excite    in    others    the 
3 


34  THE  EPISTLE   TO   THE  ROMANS.  [i.  24. 

consciousness  of  sin  and  of  the  need  of  grace.  The 
method  is  similar  to  that  pursued  by  Nathan  in  2  Sam. 
12  :  1-7,  differing  only  in  that  there  a  parable,  where- 
as here  a  real  statement  of  facts,  is  given.  While  his 
intention  is  to  make  the  application  to  the  Jews,  ver.  17, 
he  leads  to  this  by  an  argument  of  universal  force.  Not 
all  Gentiles  were  guilty  of  the  precise  forms  of  sin 
detailed  in  the  preceding  chapter.  Among  them  were 
some  of  rigid  external  morality,  whose  protests  against 
current  vices  were  heard.  To  them  as  well  as  to  Jews' 
belongs  this  appeal.  Mere  civil  righteousness,  without 
the  grace  of  God,  is  of  no  avail.  The  germs  of  the  sins 
just  described  are  in  the  heart,  and  need  only  favorable 
circumstances  to  develop  the  entire  career  of  crime.  All 
alike  arc  beneath  God's  judgment  and  God's  wrath. 
The  possession  of  the  Law  by  the  Jews  affords  no  im- 
munity from  this  judgment. 

1-16.  Wherefore  thou  art  without  excuse,  O  man,  whosoever  thou  art 
that  judgest  :  for  wherein  thou  judgest  another  thou  condemnest  thyself ; 
for  thou  that  judgest  dost  practise  the  same  things.  And  we  know  that  the 
judgment  of  God  is  according  to  truth  against  them  that  practise  such 
things.  And  reckonest  thou  this,  O  man,  who  judgest  them  that  practise 
such  things,  and  doest  the  same,  that  thou  shalt  escape  the  judgement  of 
God?  Or  despisest  thou  the  riches  of  his  goodness  and  forbearance  and 
longsuffering,  not  knowing  that  the  goodness  of  God  leadeth  thee  to  repent- 
ance ?  but  after  thy  hardness  and  impenitent  heart  treasurest  up  for  thyself 
wrath  in  the  day  of  wrath  and  revelation  of  the  righteous  judgment  of  God; 
who  will  render  to  every  man  according,  to  his  works  :  to  them  that  by 
patience  in  well-doing  seek  for  glory  and  honour  and  incorruption,  eternal 
life  :  but  unto  them  them  that  are  factious,  and  obey  not  the  truth,  but 
obey  unrighteousness,  shall  be  wrath  and  indignation,  tribulation  and  an- 
guish, upon  every  soul  of  man  that  worketh  evil,  of  the  Jew  first,  and  also 
■  of  the  Greek  ;  but  glory  and  honour  and  peace  to  every  man  that  worketh 
good,  to  the  Jew  first  and  also  to  the  Greek  :  for  there  is  no  respect  of  per 
sons  with  God.  For  as  many  as  have  sinned  without  law  shall  also  perish 
without  law:  and  as  many  as  have  sinned  under  law  shall  be  judged  bylaw  ; 
for  not  the  hearers  of  a  law  are  just  before  God,  but  the  doers  of  a  law 
shall  be  justified  :  for  when  Gentiles  which  have  no  law  do  by  nature  the 


II.  1-3.]  THE  LAW  UXIVEKSAL.  35 

things  of  the  law,  these,  having  no  law,  are  a  law  unto  themselves;  in  that 
they  shew  the  work  of  the  law  written  in  their  hearts,  their  conscience 
bearing  witness  therewith,  and  their  thoughts  one  with  another  accusing  or 
else  e.xcusing  them  ;  in  the  day  when  God  shall  judge  the  secrets  of  men, 
according  to  my  gospel,  by  jesus  Christ. 

Ver.  I.  Wherefore  refers  to  what  has  just  been  said. 
The  person  addressed  also  knows  what  is  stated  in  ver. 
32.  Without  excuse,  because  of  sin  against  hght  and 
knowledge.  O  man.  Slightly  reproachful.  (Comp. 
Luke  12  :  14;  ch.  9  :  20.)  The  word  antliropc  refers  to 
.my  member  of  the  human  race,  whether  man  or  woman, 
Jew  or  Greek.  It  prepares  the  way  for  a  direct  appeal 
to  the  Jew,  ver.  17,  under  a  general  charge  of  universal 
application.  Judgest  .  .  .  judgest.  A.  V.  brings  out 
more  clearly  the  contrast  in  the  original.  The  second 
"judge"  is  a  stronger  term  than  the  first.  (Comp.  i 
Cor.  II  :  32.)  The  same  things.  Not  necessarily  in 
all  their  details,  but  those  of  essentially  the  same  moral 
character.     (Comp.  John  8  :  7.) 

Ver.  2.  According  to  truth,  the  standard  of  the  divine 
judgment.  It  deals  with  naked  facts,  and  is,  therefore, 
absolutely  impartial. 

Ver.  3.  "  Do  you  expect  that  in  your  case  a  special  ex- 
ception is  possible?"  Some  Jews  seemed  to  think  so 
(Matt.  3:8,  9  ;  Luke  3  :  8).  But  the  question  is  not 
restricted  to  Jews.  "  Do  you  think,  because  of  your  better 
moral  knowledge,  or  external  morality  covering  a  heart 
longing  to  commit  similar  crimes,  or  your  connection  with 
a  godly  ancestry  or  with  the  chosen  people,  that  you  will 
be  exempt  from  judgment?  If  so,  you  presume  on 
God's  goodness.     Can  this  be  so  ?  " 

Ver.  4.  Or  despisest  thou  ?  To  use  the  goodness  of 
God  as  a  palliative  to  soothe  conscience  when  it  re- 
minds of  sin,  is  to  abuse  and  trifle  with  God's  unspeak- 


36  THE  EPISTLE   TO   THE  ROMANS.  [11.  4,  5. 

able  kindness  and  love.  Such  conduct  is  no  better 
than  the  weak  indulgence  with  which  men  often  pass 
by  crimes  that  they  ought  to  punish.  The  riches.  A 
favorite  word  of  Paul,  to  express  the  abundance  and 
value  of  God's  blessings  (ch.  9:23;  11:  33),  and  espe- 
cially in  Ephesians,  "  riches  of  grace  "  (Eph.  1:2;  2:7); 
"riches  of  glory"  (Eph.  3  :  16).  Goodness  in  the  sense 
of  kindness,  mildness,  gentleness;  see  the  corresponding 
adjective  in  Matt.  11  :  30.  See  Trench,  Syno- 
nyms, Part  II.,  p.  58  sqq.  Forbearance=the  holding  back 
of  wrath  and  punishment.  In  classical  Greek,  the  word 
means  "a  truce."  See  TRENCH,  ib.,  p.  15  sq.  It  is  of  a 
more  temporary  character  than  Iong=suffering,  which  is 
"  goodness,  face  to  face  with  moral  evil  for  long  periods 
of  time  "  (Liddon).  By  the  presumption  referred  to  in 
the  preceding  verse,  man  intentionally  interrupts  the 
execution  of  the  purposes  of  God's  goodness.  Leadeth 
thee.  God  leads  or  draws.  Nevertheless  man  resists  and 
declines  to  follow.  God  forces  none.  Grace  is  always 
resistible.  God  allows  man  to  thwart  His  plans  of  love. 
Even  some  ultimately  condemned  are  "being  led" 
towards  repentance  (Matt.  23  :  37).  Repentance.  (See 
comments  on  Matt.  3  :  2.)  Punishment  is  deferred  not  to 
render  you  careless  concerning  your  sins,  but  to  lead 
you  to  abhor  them. 

Ver.  5.  After  :  "  In  virtue  of,"  "  because  of."  Hard= 
ness,  insensibility  to  all  God's  favors.  Impenitent  heart, 
i.  e.  one  which,  notwithstanding  God's  leading  and  draw- 
ing, has  not  come  to  repentance.  Treasurest  for  thyself 
wrath.  Man's  resistance  of  divine  grace  does  not  place 
him  where  he  would  have  been,  if  grace  had  never  come 
to  him.  Every  privilege  bestowed  brings  a  correspond- 
ing responsibility.  The  rejection  of  the  riches  of  good- 
ness, etc.,  has  as  its  consequence  "  a  treasure  of  wrath." 


II.  5,  6.]  THE  LA  W  UNIVERSAL.  37 

The  resistance  of  God's  grace  from  day  to  day  gradually 
accumulates  a  vast  store  of  wrath  for  the  time  of  reckon- 
ning  (Deut.  32  :  34  sq.).  In  the  day  of  wrath  :  A  con- 
densed construction  for  "  which  is  to  be  paid  in  the  day 
of  wrath."  The  Dies  ires  of  Thomas  Celano,  "  That  day 
of  wrath,  that  dreadful  day,"  was  suggested  by  this  verse. 
The  repetition,  "  wrath,"  "  wrath,"  adds  to  the  earnest- 
ness and  terror  of  the  warning.  "  Why  have  many  no 
sense  of  wrath  ?  Because  the  day  of  wrath  has  not  yet 
come  "  (Bengel).  Revelation,  viz.  "  day  of  the  revela- 
tion." The  judgment  of  God  is  passed  upon  them 
already.  Only  as  yet  it  is  concealed  ;  but  a  day  is  com- 
ing when  it  will  be  unveiled.  All  shall  see  and  hear  and 
know  it.  Just  judgment  points  back  to  the  thought  of 
ver.  2.  If  the  judgment  be  just,  there  will  be  impartiality. 
All  must  be  treated  alike. 

Ver.  6.  According  to  his  works.  At  the  very  head  of 
the  Epistle,  whose  especial  aim  it  is  to  show  that  salva- 
tion is  all  of  grace,  Paul  gives  this  testimony  concerning 
works.  Sinful  deeds  merit  punishment ;  good  works 
merit  no  reward.  "  They  justify  not  a  man  ;  but  show 
that  a  man  is  justified  already  before  God  "  (LUTHER). 
Hence  men  will  be  recompensed  "according  to  their 
works,  not  according  to  the  merits  of  their  works,  nor  on 
account  of  their  works  "  (Calov.).  "  In  the  Last  Judg- 
ment, good  works  are  to  be  produced  as  a  testimony  of 
faith,  according  to  which  testimony,  the  Son  of  God  will 
pronounce  His  sentence"  (HUNNIUS).  In  this  place,  it 
may  be  noted  that  the  Apostle  is  not  treating  of  justifi- 
cation, but  of  the  inevitable  consequences  of  sin  ;  never- 
theless, the  incidental  allusion  to  a  double  reward  is  in 
no  way  inconsistent  with  the  doctrine  fully  explained 
afterwards.  A  reward  of  merit  is  one  thing  ;  a  reward  of 
grace  is  quite  another.     (See  Apology,  153  sq.) 


% 


THE  EPISTLE  TO  THE  ROMANS.  [ii.  7,  S. 


Any  attempt  to  use  this  verse  in  support  of  any  claim 
for  human  merits  that  will  be  recognized  and  rewarded 
on  the  Day  of  Judgment,  loses  sight  of  the  entire  argu- 
ment which  is  here  being  unfolded.  The  principle  of 
reward  is  laid  down,  together  with  the  proof  that  in  no 
one  IS  it  fulfilled  ;  hence  the  universality  of  condemna- 
tion which  has  called  forth  the  universality  of  grace  as 
embodied  and  proclaimed  in  a  universal  Gospel. 

Ver.  7.  Patience  in  welI=doing.  Lit.  "  Patience  of  a 
good  work,"  conceiving  of  all  the  good  works  of  a  godly 
life  collectively  as  one  good  work.  Patience  or  per- 
sistence in  this,  defying  opposition,  deterred  by  no 
threats  or  dangers,  allured  from  its  path  by  no  tempta- 
tions, joyfully  suffering  all  losses  to  attain  its  end,  is  the 
work  of  one  who  is  on  the  way  to  life  eternal.  Such  a 
soul  is  sustained  by  high  ideals.  The  only  real  glory  and 
honor   are   joined   with    incorruption    (i    Cor.    15   :  42  ; 

1  Pet.  1:4);  hence  these  ideas  are  heavenly,  and  not 
earthly.  "  In  discoursing  of  things  to  come,  being  un- 
able to  describe  them,  he  calls  them  '  glory  and  immor- 
tality '  "  (ChrysostOM),  words  often  combined  to  indicate 
the  heavenly  sphere  (i   Pet.   i  :  7  ;  2   Pet.   1:17;  Heb. 

2  :  7). 

Ver.  8.  Factious.  In  other  places  in  the  N.  T.,  the 
word  refers  to  intriguing  partisanship  (2  Cor.  12:20; 
Gal.  5  :  20;  Phil.  1:16;  2:3;  James  3  :  14,  16).  As  it 
indicates  here  the  opposite  of  "  patience  in  well-doing," 
the  main  thought  must  be  "self-seeking,"  in  contrast 
with  self-denial. 

"  The  incessant  plotting  for  material  earthly  advantage 
or  superiority,  as  distinct  from  the  repose  of  a  soul 
satisfied  with  and  at  peace  with  God,  is  here  meant. 
The  Jewish  spirit  of   faction  was  constantly  opposing  its 


1 1 .  S ,  9-  ]  THE  L  A  W  UNI  VERSAL.  3  9 

self-seeking  to  the  Gospel,  Acts   13  :  45  ;    18  :  12  ;    Gal. 

4  :  17 ;  6  :  12  ;   i  Thess.  2  :  14  "  (LiDDOX). 

Obey  not  the  truth.  The  consequence  and  manifesta- 
tion of  their  factiousness.  The  truth  here  means  revealed 
truth.     Obey  unrighteousness.     All  forms  of  sin  (i  John 

5  :  17).  The  word  is  used  here  in  a  general  sense,  as  in 
Luke  13  :  27,  for  offences  against  both  tables  of  the 
Decalogue  and  not  specialized,  as  in  ch,  i  :  18  for  those 
against  the  Second  Table.  Wrath  and  indignation.  The 
stronger  word  comes  last.  Wrath  notes  the  temper  or 
disposition  as  it  gradually  grows  under  the  provocations 
given  ;  indignation,  the  outburst  which  at  last  follows 
when  the  measure  of  iniquity  is  full.  The  change  in 
construction  is  significant.  In  ver.  7  "eternal  life  "  is 
the  object  of  God's  gift  ;  but  here  "wrath  and  indigna- 
tion," being  nominatives,  are  not  brought  by  God,  but 
come  as  the  direct  result  of  man's  own  course  of  conduct. 

Ver.  9.  Tribulation  and  anguish.  The  former,  the 
pressure  of  a  crushing  burden  ;  the  latter,  the  straltness 
and  helplessness  of  confinement.  "  When,  according  to 
the  ancient  law  of  England,  those  who  wilfully  refused 
to  plead  had  heavy  weights  placed  upon  their  breasts, 
and  so  were  pressed  and  crushed  to  death,  this  was 
literally  thlipsis  (tribulation).  When  Bajazet,  having 
been  vanquished  by  Tamerlane,  was  carried  about  in  an 
iron  cage,  this  was  stcnocJwria'^  (TRENCH,  II.  22).  First, 
the  weight  of  the  wrath  of  God  ;  then  "  the  wringing  of 
the  heart  under  the  punishment  it  produces "  (GOD.). 
Upon  every  soul  of  man.  The  soul  is  put  for  the  person. 
The  Apostle  thus  lays  emphasis  upon  the  individualizing 
of  the  punishment,  since  "  the  soul  forms  the  central 
point  of  the  life  of  each  individual"  (Weiss,  Bib. 
Theol.  I.  123).  Worketh  evil.  A  more  intensive  Avord 
is  here   used   than  in   "worketh  good"   of  ver.  9.     The 


40  THE  EPISTLE   TO   THE  ROMANS.  \\\.  lo. 

possibilities  of  "  working  out  "  evil  are  greater  than  those 
of  working  good.  To  the  Jew  first.  As  the  bestowal  of 
grace  (ch.  i  :  i6),  so  also  the  infliction  of  wrath.  The 
Jew,  in  both  cases,  is  first.  Exalted  privileges  bring 
corresponding  responsibilities,  and,  if  despised,  entail 
greater  penalties  (Matth.  ii  :  22  ;  Luke  12  :  48). 

Ver.  10.  Glory  and  honor.  They  find  that  for  which 
they  have  sought  (ver.  7).  Peace  is  added  as  the  blessing 
which  man  enjoys  in  receiving  glory  and  honor.  Worketh 
good.  The  difference  between  this  and  the  word  used  in 
preceding  verse  is  almost  that  which  may  be  found  be- 
tween "  working  out  "  and  "  working  at."  To  the  Jew 
first,  etc.  A  universal  law  is  here  laid  down.  "  By 
these  words,  Paul  includes  all  Jews  and  Gentiles,  even 
those  who  had  died  before  the  coming  of  Christ  "  (Besser). 
The  one  obeyed  the  truth  given  in  revelation  and  lived 
in  hope  of  the  coming  Christ.  The  other  followed  the 
traces  of  truth  declared  by  his  conscience,  and,  like  Ruth 
and  Naaman  and  the  wise  men  of  the  East,  were  led  to 
Christ.  We  cannot  demand  of  the  heathen  any  higher 
degree  of  knowledge  as  to  what  was  involved  in  the 
promise  concerning  the  coming  Christ,  than  was  sufficient 
for  the  salvation  of  the  patriarchs,  whose  faith  of  what 
God  meant  by  His  promises  was  most  dim  and  obscure. 
"  The  Last  Day  will  make  it  manifest  that  in  ways,  con- 
cealed to  our  eyes,  God  has  sent  a  ray  of  Gospel  light 
into  the  dark  soul  of  every  heathen,  and  that  those  who 
have  not  excluded  this  ray  he  has  placed  under  grace 
enabling  them  to  do  good,  and  to  forsake  evil.  We  do 
no  violence  to  the  text  when,  among  believers  in  Christ, 
we  seek  first  of  all  for  Jews,  but  also  for  Gentiles,  who  on 
the  Day  of  Judgment  will  appear  as  those  who  have  done 
good.  The  close  of  this  chapter  (ver.  29)  shows  clearly 
that  by  the  words  "  who   worketh  good  "  something  is 


II.  It.]  THE  LAW  UNIVERSAL.  41 

expressed  that  is  not  a  matter  of  thought  and  without 
reality,  but  that  has  been  brought  to  reaHzation  by  God's 
spirit  and  grace  "  (Besser).  (See  notes  on  ch.  10:  14-19.) 
Ver.  II.  No  respect  of  persons.  This  uniformity  of 
treatment  is  determined  by  the  absolute  justice  of  God. 
A  just  judge  looks  only  at  the  case.  The  ancients  sym- 
bolically expressed  this  principle  by  the  bandage  over  the 
eyes  of  the  Statue  of  Justice.  Whatever  the  nationality, 
birth,  station,  attainments,  wealth  of  those  to  be  judged, 
all  must  be  treated  precisely  alike.  In  the  determination 
of  the  verdict,  the  personal  factor  in  the  criminal  must 
be  entirely  excluded.  To  have  respect  to  persons  is 
frequently  condemned  in  Holy  Scripture  (Deut.  1:17; 
2  Chr.  19:7;  Prov.  24  :  23  ;  James  2  :  i).  This  was  the 
lesson  Peter  learned  (Acts  10  :  34,35).  Melanchthon's 
application  to  the  universality  and  particularity  of  grace 
is  noteworthy :  "  Respect  of  persons  is  to  give  equal 
things  to  unequals  or  unequal  things  to  equals.  Justice 
is  equality,  proportioned  according  to  a  measure  or 
standard.  A  judge  is  just  when  he  observes  the  standard 
equally,  punishes  the  guilty  and  defends  the  innocent. 
Accordingly  when  it  is  said  that  there  is  no  respect  of 
persons  with  God,  we  ascribe  to  God  the  praise  of  right- 
eousness and  equality.  God  is  universally  angry  with 
sin  in  man,  and  universally  receives  all  fleeing  to  the 
Mediator.  This  standard  he  has  established  in  his  most 
wise  and  most  just  counsel,  and  wants  it  to  be  immov- 
able. Paul,  accordingly,  says :  '  God  will  have  all  men  to 
be  saved,'  i.  e.  According  to  the  standard  that  He  has 
fixed.  He  is  equal  to  all.  It  is  His  will  that  all  be  saved, 
but  many,  by  their  own  fault,  do  not  receive  the  offered 
benefit.  This  is  a  great  and  necessary  consolation,  be- 
cause in  the  minds  of  all  men  there  is  great  alarm  on 
account  of  the   imagination  that   there  is   inequality  in 


42  THE  EPISTLE   TO   THE  JiOMANS.  [ii.  12,13. 

God.     Men  often  exclaim  :  '  Even  though  God  receives 
others  ;  nevertheless  you  are  not  in  that  number.     Could 
not   so   powerful   a  Lord   reject   whom   He   pleased  ?  ' 
{Enarratlo,  A.  D.  1556). 

Ver.  12.  Law  refers  here  to  any  written  revelation  of 
God's  will.  The  principle  is  laid  down  that  it  is  not  the 
possession  of  a  written  revelation  that  saves,  or  the  lack 
of  one  that  condemns.  The  application  of  this  principle 
leads  of  course  to  the  thought  of  the  Mosaic  law,  as  the 
written  revelation  which  Israel  had  and  in  which  it 
boasted.  For  the  different  uses  of  the  word  "  law,"  see 
GiFFORD  (Speaker's  Commentary,  Romans,  Introduction, 
pp.  41-48).  Perish  without  law,  being  judged,  as  ver.  15 
shows,  by  the  standard  of  the  unwritten  law.  They 
perish  as  the  natural  result  of  their  continuance  in  sin. 
Their  destruction  does  not  come  by  an  act  of  God  inter- 
rupting the  regular  order,  as  is  salvation  (i  :  16).  Their 
eternal  death  is  the  fruit  of  their  sinful  estate.  Under 
law.  Literally  "  in,"  i.  e.  within  the  sphere  in  which  the 
law's  demands  are  clearly  revealed.  Judged  means  more 
than  "  perish."  Besides  the  consequences  of  their  other 
sins,  the  still  greater  guilt  has  been  incurred  of  resisting 
the  means  provided  for  leading  them  to  repentance. 

Ver.  13  shows  why  the  mere  possession  of  a  written 
revelation  cannot  save.  Not  the  hearers  of  a  law,  i.  e. 
the  Jews  who  heard  the  law  read  every  Sabbath  in  their 
synagogues  (John  12  :  34;  Acts  13:15;  15:21;  2  Cor. 
3  :  14).  Shall  be  justified,  i.  e.  accounted  and  pronounced 
righteous.  God's  rule  is  here  given,  without  reference 
to  the  question  whether  there  be  any  in  whom  it  is 
fulfilled.  Chapter  3  :  20  declares  that  in  no  case  is  this 
realized.  After  stating  the  standard  of  the  law,  he  proceeds 
to  show  that  it  is  not  attained,  in  order  to  enforce  his 
theme  of  the  universal  need  of  grace. 


II.  14-]  THE  LA  W  UNIVERSAL.  43 

Ver.  14.  For  when  Gentiles.  The  absence  of  the 
article  shows  that  like  the  opposite  instances  of  crime 
among  the  heathen  recorded  in  ch.  i,  the  case  is  not  uni- 
versal. Occasional  instances  among  the  Gentiles  here 
establish  a  principle.  The  argument  is  that,  if  mere 
hearing  of  a  law  were  to  justify,  even  then  the  Jews 
would  not  claim  it  as  their  exclusive  prerogative.  For 
while  the  Gentiles  are  without  a  written  revelation,  the 
lives  of  some  aJiioiig  tJicvi  clearly  show  the  presence  of 
an  inner  law  that  guides  them.  "  For  example,  Neopto- 
lemus  in  Philoctetes,  when  he  refuses  to  save  Greece  at 
the  expense  of  a  lie ;  or  Antigone,  when  she  does  not 
hesitate  to  violate  the  temporary  law  of  the  city,  to  fulfil 
the  eternal  law  of  fraternal  love:  or  Socrates,  when  he 
rejects  the  opportunity  of  saving  his  life  by  escaping 
from  prison,  in  order  to  remain  subject  to  magistrates  " 
(God.).  It  is  not  meant  that  they  do  all  that  the  law 
requires,  but  that  the  external  conduct  of  these  rare 
examples  in  certain  cases  is  inexplicable,  except  upon  the 
theory  of  an  inner  law.  "  '  Are  you  aware,'  said  Socrates, 
'  that  there  are  inner  laws  ?  '  '  You  mean  those,'  said 
Hippias,  '  that  are  in  force  about  the  same  matters  every- 
where.' '  Can  you  afifirm,  then,  that  men  made  such 
laws.'  '  I  believe  that  it  was  the  Gods  who  made  these 
laws  for  men.'  "  (Xenophon,  Memorabilia,  IV.  4.)  A 
law  unto  themselves,  i.  e.  their  moral  nature  supplies 
the  place  of  the  revealed  law.  Paul  uses  here  an  expres- 
sion of  Aristotle  :  "  Against  such  there  is  no  law  "  (comp. 
Gal.   5:23);  "for  they  themselves  are  a  law"  (Politics, 

III.  XIII.  14).     "Being  a  law   to  himself"  (Nic.  Ethics, 

IV.  14).  This  verse  which  was  used  by  Pelagius  against 
Augustine  does  not  declare  that  any  heathen  was  ever 
justified  by  his  conformity  to  the  law.  The  occasional 
and  fragmentary  obedience  only  indicated  that   the  law 


44  THE  EPISTLE   TO   THE  ROMANS.  [ii.   15,  16. 

was  present,  but  not  that  it  in  any  way  approached  the 
standard  of  fulfihiicnt  which  was  demanded. 

Ver.  15.  The  work  of  the  law,  viz.  that  which  the 
law  produces  among  Jews,  the  knowledge  of  right  and 
wrong.  Written  in  their  hearts.  The  writing  of  the 
Mosaic  law  on  two  tables  furnishes  the  illustration  con- 
cerning this,  properly  speaking,  unwritten  law.  Their 
conscience  bearing  witness  therewith=Their  conscious- 
ness of  the  moral  character  of  their  acts.  "  Conscience 
gives  witness  to  the  inner  law  in  man,  impels  and  directs 
man  to  act  according  to  that  law  (the  so-called  precedent 
conscience),  judges  his  doings  according  to  this  law,  and 
reflects  his  actions  and  his  circumstances  in  the  light  of 
this  law  (the  subsequent  conscience)"  (LlDDON).  Their 
thoughts  one  with  another.  When  conscience  is  roused 
to  activity,  all  the  processes  of  a  court  of  justice  occur 
within  man's  own  mind.  Man  discusses  within  himself 
his  guilt  or  innocence.  His  consciousness  of  his  want  of 
conformity  with  the  law  presses  upon  him,  and  he  seeks 
for  excuses  and  sits  in  judgment  upon  their  validity. 
This  occurs  too  among  the  heathen  even  in  the  midst  of 
the  depravity  which  is  described  in  such  dark  colors  in 
ch.  I.  Accusing  coming  first  shows  that  this  is  the 
principal,  and  excusing  the  subordinate  office  of  con- 
science among  the  heathen.  The  accusations  prepon- 
derate. 

Ver.  16.  In  the  day,  etc.  Some  connect  this  directly 
with  ver.  12;  others,  with  ver.  13,  regarding  the  inter- 
vening verses  parenthetical.  Bengel  connects  it  with 
"  show  "  in  ver.  15,  which  would  change  the  tense  of  the 
verb  here.  It  is  better  to  regard  it  as  summing  up  this 
part  of  the  argument,  and  qualifying  the  entire  preceding 
paragraph  from  ver.  6,  as  though  Paul  had  written  :  "  All 
of  which  shall  be  made  manifest  in  the  day,"  etc.     The 


II.  1 6.]  THE  STATE  OF  THE  JEWS.  45 

day  is  the  Judgment  Day  (i  Cor.  i  :  8  ;  5  :  5  ;  2  Cor.  1:14; 
especially  Acts  17  :  31).  According  to  my  Gospel.  The 
Gospel  here  stands  for  the  entire  revelation  of  God  in 
Christ,  as  Paul  preached  it  (Gal.  I  :  16;  Eph.  3  :  9).  The 
universality  of  grace  and  universality  of  judgment  be- 
longed together.  Grace  presupposes  judgment.  The 
distinctive  feature  of  the  declaration  of  coming  judgment 
by  the  Gospel  is  the  fact  that  Jesus  Christ  is  the  Judge 
(John  5  :  22  ;  Acts  10  :  42;  17:  31  ;  i  Cor.  4  :  5).  Com- 
ing judgment  was  acknowledged  in  some  way  by  all  men. 
It  was  taught  by  the  inner  law.  But  judgment  by  Christ 
is  the  doctrine  of  the  Gospel. 

Section  III.— The  State  of  the  Jews  (2  :  17—3  :  8). 

The  preceding  section  has  been  a  skilful  transition, 
preparing  the  way  for  proving  that  the  Jews  also  are  un- 
der condemnation.  The  first  part  of  this  section  simply 
states  more  clearly  and  pointedly  what  has  thus  been  al- 
ready proved. 

I.  Examination  of  the  Boast  zvhich  the  Jczvs  make  con- 
cerning their  Possession  of  the  Lazv  (17-24). 

17-24.  But  if  thou  bearest  the  name  of  a  Jew,  and  restest  upon  the  law, 
and  gloriest  in  God,  and  knowest  his  will,  and  approvest  the  things  that  are 
excellent,  being  instructed  out  of  the  law,  and  are  confident  that  thou  thy- 
self art  a  guide  of  the  blind,  a  light  of  them  that  are  in  darkness,  a  corrector 
of  the  foolish,  a  teacher  of  baljes,  having  in  the  law  the  form  of  knowl- 
edge and  of  the  truth  ;  thou  therefore  that  teachest  another,  teachest  thou 
not  thyself  ?  thou  that  preachest  a  man  should  not  steal,  dost  thou  steal } 
thou  that  sayest  a  man  should  not  commit  adultery,  dost  thou  commit 
adultery?  thou  that  abhorrest  idols,  dost  thou  rob  temples?  thou  who 
gloriest  in  the  law  through  thy  transgression  of  the  law  dishonourest  thou 
God  ?  For  the  name  of  God  is  blasphemed  among  the  Gentiles  because  of 
you,  even  as  it  is  written. 

Ver.   17.  But  if.     The  reading  of  the  best  Mss.     The 


46  THE  EPISTLE   TO   THE  ROMANS.  [il.  17,  18. 

second  member  (apodosis)  of  this  interrogatory  con- 
ditional sentence,  begins  in  ver.  21:  "If  thou  bearest 
the  name,  etc.,  how  is  it  that  thou  that  teachest  an- 
other, teachest  not  thyself?"  Before  the  sentence  can 
be  completed,  the  matters  in  which  the  Jew  prided  himself 
are  first  stated  in  general  (ver.  17,  18),  and  then  those  in 
which  he  contrasted  himself  with,  and  exalted  himself 
over  others  (ver.  19,  20).  The  name  of  a  Jew.  Hebrew 
indicates  the  language,  Jew  the  nationality,  and  Israelite 
the  theocratic  privileges  of  the  people.  The  national 
feeling  has  absorbed  that  of  religion,  and  the  two  are 
identified  in  the  mind  of  the  Jews,  whom  Paul  addressed. 
Pride  in  the  national  name  is  indicated  in  ver.  28  ;  9  :  9 ; 
Gal.  2:15;  Rev.  2:9;  3:9.  The  real  honor  of  the 
Jewish  nation  was  that  it  was  the  bearer  of  the  promise 
concerning  Christ,  and  from  it  came  our  Lord's  humanity 
(Heb.  7  :  14).  "  Without  the  kernel,  Christ,  the  name 
Jew  is  an  empty  nut.  "  And  restest  upon  the  law.  A 
still  greater  gift  than  the  name  Jew.  But  even  in  his 
high  regard  for  the  Mosaic  law,  he  has  begun  to  forget 
that  his  chief  prerogative  was  the  covenant  made  with 
Abraham,  and  that  the  law  was  given  solely  through  that 
covenant.  Boastest  in  God,  i.  e.  of  the  peculiar  relations 
in  which  the  Jew  stood  to  God,  as  exclusively  the  cove- 
nant God  of  Israel.  The  Gentiles  were  "without  God" 
(Eph.  2  :  12). 

Ver.  18.  Knowest  his  will.  The  emphasis  is  on  the 
knowing.  Not  obedience,  but  knowledge  is  the  great 
boast  of  the  Jew.  Approves!  the  things  that  are  excel- 
lent. Another  translation  is:  "Dost  distinguish  the 
things  that  differ."  The  Jew  prided  himself  on  recogniz- 
ing by  very  intuition  what  was  good.  "  He,  at  any  rate, 
knew  a  good  thing  whenever  he  saw  it."  This  skill  he 
ascribed  to  his  thorough  instruction  in  the  law,  the  Greek 


II.  19-21.]  THE  STATE  OF  THE  JEWS.  47 

for  instructed  being  the  word  from  which  catechism  is 
derived. 

Vers.  19,  20.  Now  come  the  points  in  which  the  Jew 
contrasts  himself  with  and  exalts  himself  above  others. 
In  his  opinion,  the  Gentiles  are  "  blind,"  "  in  darkness," 
"  foolish,"  "  babes,"  while  he  is  "  a  guide,"  "  a  light," 
"a  corrector,"  "a  teacher."  All  this  he  claims  for  him- 
self because  he  has  in  the  law  not  only  the  truth  itself, 
"  but  besides  the  exact  formula,  by  means  of  which  he 
can  convey  this  truth  to  others  "  (GoD.).  GiFKORD 
gives  an  excellent  illustration  from  the  sermons  of  the 
Rabbi  Artemon  (1873) :  "  If  the  earth  is  to  be  full  of  the 
knowledge  of  the  Lord  as  the  waters  cover  the  sea,  it 
must  be  through  our  agency.  We  must  infuse  that  knowl- 
edge ;  we  possess  the  best  materials  for  instruction,  and  we 
must  make  it  a  duty  and  a  glory  to  enlighten  the  world." 

Ver.  21,  22.  Then  comes  the  arraignment.  "The 
Apostle  turns  to  strike  "  (Jowett).  Conceding  the  high 
estimate  which  the  Jew  puts  upon  the  law,  he  proceeds  to 
test  the  Jews  according  to  this  standard.  The  first  ques- 
tion contains  the  general  charge  of  universal  unfaithful- 
ness. Then  follow,  as  illustrations,  specific  examples 
of  the  manner  in  which  some  adherents  of  Rabbinism 
did  not  teach  themselves.  It  must  not  be  imagined  that 
he  charges  all  with  being  guilty  of  each  specific  sin. 
Two  of  them  are  sins  against  the  Second  Table.  In 
mentioning  them,  Paul  has  clearly  Ps.  50  :  16-18  in 
mind.  From  them,  he  proceeds  to  the  First  Table. 
Rob  temples.  The  primary  reference  is  to  the  violation 
of  Deut.  7  :  25,  26  :  "  Dost  thou  who  art  so  rigid  in  thy 
rejection  of  idolatry,  as  to  treat  all  idols  as  an  abomina- 
tion, bringing  defilement  on  them  who  touch  them 
(comp.  I  Mace,  i  :  54),  use  them  for  purposes  of  gain, 
when  heathen  temples  are  open  to  thee,  or  thou  art  a  re- 


48  THE  EPISTLE   TO   THE  ROMAiXS.  [ii.  22-24. 

ceiver  of  what  is  taken  therefrom  ?  "  Well-known  cases 
were  probably  in  mind.  Acts  19  :  37  implies  that  such 
offences  were  not  rare.  The  fundamental  and  univer- 
sally applicable  charge  is  that  of  a  purely  mercenary  ser- 
vice of  God,  which  was  ready  to  bend  every  rule  of  life, 
even  those  most  sacred,  to  motives  of  purely  temporal 
gain.  Such  Jews  had  no  hesitancy,  like  some  Christians, 
it  is  said,  of  modern  times,  to  speculate  in  idols.  All 
scruples,  which  the  law  of  which  they  boasted  suggested, 
were  readily  disposed  of. 

Ver.  23  sums  up  the  entire  paragraph.  Who  gloriest 
in  the  law  sums  up  verses  17-20.  Dost  thou  dishonor 
sums  up  verses  21-22. 

Ver.  24.  Two  O.  T.  passages  in  the  Apostle's  mind  in 
this  very  free  citation,  which  is  rather  an  adaptation  than 
a  formal  quotation,  viz.:  the  LXX.  of  Is.  52  :  5  and 
Ezek.  36  :  21-23.  The  application,  however,  differs  from 
that  originally  made  where  the  oppression  of  the  Israel- 
ites causes  them  to.  fall  into  disesteem,  and,  then,  con- 
tempt pas.ses  over  from  them  to  the  God  whom  they 
worship.  The  principle  there,  as  here,  is  that  whatever 
dishonor  befalls  Israel,  affects  the  estimate  in  which  the 
God  of  Israel  is  held  by  the  Gentiles. 

2.  Examination  of  tJic  Jcivish  Boast  concerning  Circum- 
cision (ver.  25-29). 

25-29.  For  circumcision  indeed  profiteth,  if  thou  be  a  doer  of  tlie  law  : 
but  if  thou  be  a  transgressor  of  the  law,  thy  circumcision  is  become  uncir- 
cumcision.  If  therefore  the  uncircumcision  keep  the  ordinances  of  the  law, 
shall  not  his  uncircumcision  be  reckoned  for  circumcision  ?  and  shall  not 
the  uncircumcision  which  is  by  nature,  if  it  fulfil  the  law,  judge  thee,  who 
with  the  letter  and  circumcision  art  a  transgressor  of  the  law  ?  For  he  is 
not  a  Jew,  which  is  one  outwardly,  neither  is  that  circumcision,  which  is  out- 
ward in  the  flesh  :  but  he  is  Jew,  which  is  one  inwardly  ;  and  circumcision 
is  that  of  the  heart,  in  the  spirit,  not  in  the  letter;  whose  praise  is  not  of 
men,  but  of  God. 


II.  25,  26.]  THE  STATE  OF  THE  JEWS.  49 

Ver.  25  anticipates  the  objection  that  this  argument 
would  overthrow  the  value  of  circumcision.  The  answer 
is  that  circumcision  was  intended  as  an  aid  in  keeping 
the  law  and  to  those  keeping  the  law.  It  was  a  testi- 
mony of  God's  grace  to  the  individual  Israelite,  intro- 
ducing him  into  the  paths  of  obedience  and  sustaining 
him  therein.  In  breaking  the  law,  the  covenant  thus 
established  was  broken,  and  its  promises  frustrated  by 
those  not  fulfilling  its  conditions.  "  The  general  princi- 
ple must  be  applied  to  all  external  forms  of  worship, 
that  they  profit  not  for  the  work  done  {ex  opere  opcrato), 
nor  merit  the  forgiveness  of  sins,  but  that  they  please 
in  those  who  are  righteous.  This  is  applicable  not 
only  to  the  Levitical  services,  but  also  to  external  works 
and  ceremonies  in  the  Church  "  (Melanchthon). 
(Comp.  I  Cor.  7  :  19.)  Illustrations  of  this  extravagant 
estimate  of  circumcision  are  not  rare.  Thus  PniLIPri 
and  Meyer  quote  Rabbi  Berechias :  "  Lest  heretics 
and  apostates  and  godless  Israelites  may  say :  Since  we 
are  circumcised  we  will  not  descend  to  hell,  what  does 
God  do  ?  He  sends  an  angel,  and  removes  their  circum- 
cision, so  that  they  descend  to  hell."  Another  state- 
ment is:  "Circumcision  is  equivalent  to  all  the  com- 
mandments that  are  in  the  law."  Circumcision  profiteth, 
viz.  as  a  seal  of  the  righteousness  by  faith  (Rom.  4  :  11), 
and  a  pledge  of  God's  promise  concerning  a  future  Mes- 
siah. If  thou  be  a  doer  of  the  law.  Circumcision  pre- 
supposes a  fulfilment  of  the  law.  The  circumcised  man 
must  fulfil  the  law,  or  be  justified  by  a  satisfaction  for 
his  sin.     Otherwise,  the  rite  is  of  no  value. 

Ver.  26  recurs  to  the  thought  of  ver.  14.     The  uncir= 

cumcision=uncircumcised  persons.      In  so  far  as  Gentiles 

keep  the  law,  their  obedience  is  just  as  pleasing  to  God 

as  though  they  were  circumcised.     The  time  has  not  yet 

4 


50  THE  EPISTLE   TO   THE  ROMANS.  [ii.  26,  27. 

come  in  this  Epistle  to  deduce  what  is  undoubtedly  a 
perfectly  legitimate  inference,  that  if  Gentiles  keep  the 
ordinances  of  the  law,  this  proves  that  the  righteousness 
of  Christ  has  been  made  theirs  and  justifies  as  fully  as 
though  they  were  circumcised.  From  the  legal  stand- 
point, everything  is  determined  by  man's  obedience 
or  disobedience  ;  from  the  evangelical  standpoint,  every- 
thing is  determined  by  the  obedience  of  Christ.  Circum- 
cision thus  sinks  into  a  matter  of  minor  importance. 

Ver.  27.  The  uncircumcision  which  is  by  nature,  viz. 
those  born  Gentiles  and  who  do  not  become  Jews.  The 
verse  shows  that  circumcision,  instead  of  benefitting, 
only  increases  the  guilt  of  the  disobedient.  To  sin  not- 
withstanding the  possession  and  knowledge  of  the 
written  word  (letter),  and  the  seal,  in  circumcision,  of 
God's  promise  and  loving  aid,  only  adds  to  the  trans- 
gression and  condemnation.  There  are  heathen  whose 
exemplary  lives  condemn  not  only  Jews,  but  also  Chris- 
tians. But  in  saying  that,  without  circumcision,  some 
heathen  are  better  than  many  Jews  who  are  circumcised, 
the  Apostle  does  not  teach  that  any  Gentiles  without 
Christ  are  justified  before  God.  The  main  argument  of 
the  Epistle  must  be  kept  in  view,  which  such  an  infer- 
ence would  directly  contradict.  If  it  fulfil  the  law 
refers,  then,  both  to  the  relative  obedience  of  the  heathen 
in  some  external  matters,  and  to  the  fruits  of  the  new 
life  in  converted  and  regenerated  heathen.  Neither  jus- 
tify ;  but  both  judge  the  circumcised  transgressor  of  the 
law. 

In  verses  28,  29,  he  explains  why  this  is  so.  One  out= 
wardly,  i.  e.  one  merely  by  circumcision,  profession, 
observance  of  external  religious  duties,  etc.  Outward  in 
the  flesh,  a  still  more  specific  reference  to  birth  and  cir- 
cumcision.    One   inwardly,   i.  e.  it    is  the   secret,  inner 


II.  28,  2C,.]  THE  STATE  OE  THE  JEWS.  51 

life  that  makes  the  true  Jew.  The  relation  to  God  is 
determined,  not  by  what  is  external,  but  by  what  is  in- 
ternal and  spiritual.  The  service  of  God  is  a  spiritual 
service  (John  4  :  23,  24).  Circumcision  of  the  heart  was 
an  expression  familiar  to  readers  of  the  O.  T.  (Lev. 
26:41;  Deut.  10:16;  Jer.  4:14;  Ezek.  44:9).  It 
means  the  purifying  of  the  inner  life  from  everything 
immoral  and  unclean.  In  the  spirit.  Not  man's  spirit, 
but  "by  the  Holy  Spirit"  (OsiAXDER,  Grotius,  Phil- 
ippi,  Besser,  Meyer,  Weiss,  Godet,  Hodge,  Liddon, 
Lutharut).  "  Spiritual  circumcision  is  nothing  but 
faith  which  the  Holy  Ghost  works  in  hearts"  (Luther). 
This  interpretation  is  based  upon  the  contrast  here  made 
between  spirit  and  letter,  as  in  ch.  7  :  6 ;  2  Cor.  3  :  6. 
"The  notion  that  the  possession  of  the  Holy  Spirit 
could  not  be  ascribed  to  believers  of  the  O.  T.  is  refuted 
at  once  by  Ps.  51  :  12.  Whoever,  with  Luther,  in  most 
intimate  experience,  simply  sees  in  the  Psalms  the 
liturgy  of  all  saints,  and  has  drunk  the  richest  of  spiritual 
comfort  in  time  of  trial,  will  be  unable  again  to  sympa- 
thize with  views  of  the  O.  T.  and  its  worthies  so  full  of 
dishonor"  (Philippi).  Nevertheless  it  is  only  in  the  N. 
T.  where  this  is  completely  fulfilled.  Whose  praise. 
The  praise  for  all  whereof  the  Apostle  has  just  spoken. 
Of  God.  Therefore,  real,  not  seeming  ;  permanent,  not 
temporary ;  estimated  not  by  human,  but  by  divine 
standards  (Matt.  6  :  6.     Comp.  i  Cor.  4  :  5). 

We  do  not  understand  this  passage  to  mean  that  the 
godly  Gentile,  who  has  been  regenerated  of  the  Holy 
Spirit,  is  really  a  spiritual  Jew  ;  but  that  the  true  Jew  is 
one  who  uses  his  external  advantages  and  continues  to 
avail  himself  of  the  peculiarities  and  prerogatives  of  his 
race,  in  entire  subordination  to  his  inner  and  higher 
spiritual  life.     He  aims    solely    that   God's   purposes   in 


52  THE  EPISTLE  TO  THE  ROMANS.  [iii.  i. 

giving  him  a  place  among  Jews  may  be  attained.  He 
therefore  is  the  true  Jew,  while  that  member  of  his  race, 
who  is  scrupulous  in  his  observance  of  all  Judaic  rites, 
but  knows  nothing  more  or  that  is  deeper  or  beyond,  has 
ceased  to  be  a  Jew  Of  course,  the  premises  are  here 
stated,  which  lead  soon  to  the  conclusion  that  national 
distinctions  have  been  abolished.  This,  however,  belongs 
to  a  later  stage  of  the  argument,  and  would  not  harmonize 
with  the  statement  of  the  prerogatives  of  Israel  that  still 
remain  to  be  given  in  the  next  chapter. 

3.   Objections  Ansivcrcd  (ch.  3  :  1-8). 

1-8.     What  advantage  then  hath   the  Jew  ?  or  what  is  the  profit  of  cir- 
cumcision ?  much  every  way  :  first  of  all,  that  they  were  intrusted  with  the 
oracles  of  God.     For  what  if  some  were  without  faith  ?  shall  their  want  of 
faith  make  of  none  effect  the  faithfulness  of  God  ?     God  forbid :  yea  let 
God  be  found  true,  but  every  man  a  liar ;  as  it  is  written, 
That  thou  mightest  be  justified  in  thy  words, 
And  mightest  prevail  when  thou  comest  into  judgment. 
But  if  our  unrighteousness   commendeth   the   righteousness  of  God,  what 
shall  we  say  ?     Is   God    unrighteous   who  visiteth  with  wrath  ?     (I   speak 
after  the  manner  of  men.)     God  forbid :  for  then  how  shall  God  judge  the 
world  1     But  if  the  truth  of  God  through  my  lie  aboundeth  unto  his  glory, 
why  am  I  also  still  judged  as  a  sinner?  and  why  not  (as  we  be  slanderously 
reported,  and  as  some  affirm  that  we  say).  Let  us  do  evil,  that  good  may 
come?  whose  condemnation  is  just. 

(rt;.)  The  blessings  of  the  covenant  being  spiritual,  what 
advantage  then  was  there  in  external  connection  with  Is- 
rael ? 

Ver.  I.  What  advantage  then?  Throughout  this 
Epistle,  Paul  often  argues  with  an  imaginary  opponent. 
He  starts  difficulties  which  he  then  immediately  answers. 
The  difficulties  are  doubtless  those  which  had  been  felt 
by  him,  as  he  passed  through  the  struggles  whereby,  as  a 
zealous  advocate  of  Rabbinism,  he  was  led  to  Christian- 


in.  2.]  PREROGATIVES  OF  THE  JEWS.  53 

ity.  We  enter  into  his  own  mind  ;  and  hear  the  questions 
of  Paul  the  Jew,  and  the  answers  of  Paul  the  Christian. 
Nor  must  we  forget  that  what  was  argued  by  him 
within,  was  also  argued  by  him  without.  His  own 
former  difficulties  were  re-echoed,  wherever  he  found 
intelligent  Jewish  opponents.  The  subject  is  a  live  one, 
on  which  he  is  always  thinking,  and  conversing  with 
himself.  Then  points  back  to  the  two  preceding 
verses.  The  objection  raised  is :  "If  the  blessings  of 
the  covenant  be  wholly  internal^  since  no  one  is  a  true 
Jew,  unless  he  be  such  internally,  there  are  no  advantages 
whatever  belonging  to  external  connection  with  the 
Jewish  people.  God  has  not  in  any  way  caused  them  to 
differ  from  the  Gentiles."  What  is  the  profit  of  cir= 
cumcision  ?  This  question  only  intensifies  the  former. 
It  was  not  birth,  but  covenant  relations  to  God  conferred 
in  circumcision  that  gave  the  Jew  his  prerogatives.  Is 
all  this  nothing  ?  It  is  as  though  "  in  our  day  a  nominal 
Christian,  when  put  face  to  face  with  God's  sentence 
were  to  ask  what  advantage  accrues  to  him  from  his 
Creed  and  Baptism,  if  they  are  not  to  save  him  from 
condemnation  "  (God.). 

Ver,  2.  riuch  every  way.  An  answer  to  both  ques- 
tions. First  of  all.  Of  the  numerous  advantages  that 
might  be  mentioned,  it  is  sufficient  for  him  to  mention 
but  one.  Oracles  of  God.  There  is  a  possible  reminis- 
cence here  of  Stephen's  discourse  (Acts  7  :  38.  Comp. 
Heb.  5  :  12;  i  Pet.  4:  11).  The  *'  oracles  "  were  the 
utterances  or  declaration  of  the  will  of  God.  The  highest 
prerogative  of  Israel,  says  Paul,  was  in  its  being  made 
the  organ  for  the  communication  of  revelation,  and  thus 
for  the  preparation  of  salvation  for  the  whole  world.  As 
this  revelation  has  its  centre  in  redemption,  the  "oracles" 
refer    particularly    to    the    promises    concerning    Christ. 


54  THE  EPISTLE   TO   THE  ROMANS.  [in.  3. 

This  becomes  manifest  from  ver.  3,  where  the  disposition 
of  faith  or  lack  of  faith  towards  these  oracles  shows  that 
their  chief  contents  were  what  was  to  be  believed. 
(Comp.  9  :  4.)  These  promises  were  contained  not  only 
in  the  prophets  (Acts  3  :  24),  but  also  in  the  Pentateuch. 
Nevertheless  the  law  is  not  excluded.  The  time  has  not 
come  in  the  argument  for  the  Apostle  to  enter  into  an 
enumeration  of  the  contents  of  revelation.  They  were 
instrusted  with,  for  themselves  and  for  the  world.  A 
great  privilege,  but  imposing  a  corresponding  respon- 
sibility. This  prerogative  of  Israel  is  celebrated  in 
Ps.  147  :  19,  20. 

(<5.)  But,  says  the  objector,  your  argjunent  denies  the 
value  of  a  supernatural  revelation,  unless  it  be  received  by 
faith.  As,  hozvever,  the  great  body  ofjcius  believed  not, 
the  possession  of  these  oracles  gave  the  Jeivs  no  advantage 
(ver.  3,4). 

Ver.  3.  Shall  their  want  of  faith?  He  answers  the 
objection  by  a  question.  The  thought  is  that  God  has 
His  purposes  to  fulfil  through  Israel,  that  can  be  thwarted 
through  no  interference  of  man.  If  some  of  the  nation, 
even  the  majority,  withstand  God's  will,  His  purposes 
shall  surely  reach  their  end  through  those  still  remaining 
faithful.  Men  may  separate  and  exclude  themselves 
from  the  saving  order;  but  they  cannot  hinder  its  pro- 
gress. In  all  ages,  an  unbroken  line  of  witnesses  is 
maintained,  through  whom  God's  promises  are  ripening 
for  fruition.  This  thought  is  expounded  in  chapters  9,  1 1 . 
"  The  divine  promises  confer  everlasting  salvation  upon 
Jews  who  believe,  and  to  them  circumcision  is  a  sacra- 
ment confirming  the  promises.  Do  you  think  that  God 
will  withdraw  His  promise,  and  not  stand  by  His  covenant 
with  Israelites,  because,  by  unbelief,  some  repel  these 
heavenly  blessings  ?  "  (L.  Osiander). 


III.  4-1  PREROGATIVES  OF  THE  JEWS.  55 

Ver.  4.  God  forbid.  Lit.  "  Be  it  not  so."  An  ex- 
pression, like  a  corresponding  one  in  Hebrew  (Gen. 
44  :  17  ;  Josh.  22  :  29  ;  i  Sam.  20  :  2),  used  to  express  the 
abhorrence  with  which  the  mere  suggestion  of  God's  un- 
faithfuhiess  is  repelled.  Often  used  in  this  Epistle.  Let 
God  be  true.  The  truest  of  men  will  be  found  false, 
before  the  least  untruth  can  be  ascribed  to  God.  "  The 
truth  of  God  is  first  completely  realized  in  the  fulfilment 
of  His  promises  "  (Weiss).  His  truth  is  the  only  truth. 
All  truth  in  man  comes  from  God.  Every  man  a  liar. 
Man  becomes  a  liar  not  only  by  not  fulfilling  his  promises, 
but  also  by  not  doing  his  duty,  i.  e.  neglecting  his  obliga- 
tions and  thus  denying  God.  Man  is  false  to  himself  in  his 
assumed  independence  of  God,  The  expression  occurs 
in  the  LXX.  of  Ps.  1 16  :  11.  Wherever,  then,  a  covenant 
is  broken,  it  is  man,  and  not  God  who  breaks  it.  An 
appeal  is  made  to  Ps.  51  :  4,  to  show  that  wherever  there 
may  be  a  question  concerning  the  faithfulness  of  God, 
God  will  always  be  shown  in  the  end  to  be  victor. 
Thou  mightest  be  justified,  viz.  proved  to  be  righteous. 
"  There  are  two  classes  of  men.  One  confesses  Avith 
David  that  God  is  true,  just  and  holy:  the  other  says: 
'  Thy  word  is  not  true.  We  are  not  blind.' "  etc. 
(Luther,  on  Ps.  51  :  4).  In  thy  v^^ords ;  i.  e.  "All 
thy  words  proved  to  be  true."  Prevail  when  thou  comest 
unto  judgment;  i.  e.  Gain  the  suit  whenever  thou  art 
made  a  defendant  in  man's  court  ;  vindicated  in  every 
contest  in  which  men  complain  of  injustice.  The 
righteousness  of  God  is  displayed  the  more  vividly  by  its 
contrast  with  man's  unrighteousness. 

(r.)  God's  righteousness  bcijig  brought  into  clearer  light 
by  mail  s  sin,  God,  therefore,  says  the  objector,  cannot  punish 
what  contributes  only  to  His  glory. 

Ver.  5.  The  unrighteous  Jew  is  represented   as  plead- 


56  THE  EPISTLE  TO  THE  ROMANS.  [in.  6. 

ing,  that,  whatever  may  be  his  sins,  God  loses  nothing 
thereby,  since  the  Apostle  himself  has  just'  suggested  in 
ver,  4  that  every  sin  is  overruled  to  God's  glory.  In 
repeating  the  question.  Is  God  then  unrighteous,  he 
seems  almost  ashamed  to  mention  it,  apologizing  for  it 
in  the  words  :  I  speak  after  the  manner  of  men.  Thus 
he  indicates  that  it  is  frivolous,  and  scarcely  worthy  of 
notice.  The  application  of  the  word  unrighteous  to  God  is 
revolting  to  the  Christian  heart,  nevertheless  as  it  is  a 
question  that  he  knows  is  and  will  be  occasionally  raised, 
an  answer  must  be  given. 

Ver.  6.  God  forbid.  See  on  ver.  4.  How  shall  God 
judge  the  world?  God's  judgment  of  the  world  is 
assumed  as  needing  no  proof.  But  as  there  is  to  be  such 
a  judgment,  there  is  no  place  for  the  argument  suggested 
in  the  preceding  verse.  If  God  cannot  punish  that 
which  He  uses  to  advance  His  glory,  then  "  He  must 
entirely  abdicate  His  office  as  Judge  of  all  the  earth  " 
(Moule);  since  every  sin,  those  of  Gentiles  as  well  as 
those  of  Jews,  He  uses  to  advance  His  glory.  It  is  a 
proof  of  the  glory  of  God's  wisdom  and  power,  that, 
without  diminishing  the  guilt  of  the  offender,  and  not- 
withstanding the  offender's  most  strenuous  efforts  to  the 
contrary,  God  uses  man  s  acts  to  promote  ends  far 
different  from  what  man  intended.  The  sinner  deserves 
no  thanks  for  the  good  that,  contrary  to  his  intention, 
comes  out  of  his  sin. 

Ver.  7-8.  The  Apostle,  with  great  logical  skill,  carries 
this  argument  of  disobedient  Israelites  to  its  inevitable 
conclusion.  "  Why,  if  this  be  true,"  he  says,  "  if  it  be 
true,  that  God  will  reward  with  His  favor  sins  that  He 
has  turned  to  His  glory,  then  it  becomes  our  duty  to  sin 
all  we  can  !  The  more,  the  better  !  "  This  just  infer- 
ence  carries  with  it   the   refutation    of  the    premises  on 


Ill   7,S.]  STN  UNIVERSAL.  57 

which  it  is  based.  All  responsibility  is  at  an  end.  Its 
absurdity  is  so  self-evident,  that  he  only  states  it,  leaving 
the  consciences  of  the  readers  to  give  the  answer.  He 
adds  only  to  the  exposure  of  this  thoroughly  immoral 
theory  the  expression  of  his  intenscst  indignation  : 
Whose  condemnation  is  just.  Even  at  that  early 
period,  the  preaching  of  the  doctrine  of  the  free  grace  of 
God  in  Christ  was  maligned,  as  a  preaching  of  immoral- 
ity. The  very  same  false  principle,  which  these  teachers 
of  the  law  laid  to  the  charge  of  Christianity,  St.  Paul 
here  shows  pervaded  their  conduct  and  even  their  argu- 
ment against  Christianity,  The  condemnation  is  not  a 
mere  word  of  Paul,  but  of  the  Holy  Ghost  speaking 
through  Paul.  "  Notwithstanding  its  temporary  applica- 
tion to  the  Jewish  people,  this  passage  has  a  real 
permanent  value.  It  has  always  been  sought  to  justify 
the  greatest  crimes  in  history  by  representing  the  advan- 
tages in  which  they  have  resulted  to  the  cause  of  human- 
ity. There  is  not  a  Robespierre  who  has  not  been 
transformed  into  a  saint  in  the  name  of  utilitarianism. 
But  to  make  such  a  canonization  valid,  one  would  require 
to  begin  by  proving  that  the  useful  result  sprang  from 
the  evil  committed  as  its  principle.  Such  is  the  teaching 
of  Pantheism.  Living  Theism,  on  the  contrary,  teaches 
that  this  transformation  of  the  bad  deed  into  a  means  of 
progress  is  the  miracle  of  God's  wisdom  and  power,  con- 
tinually laying  hold  of  human  sin,  to  derive  from  it  a 
result  contrary  to  its  nature  "  (GoD.). 

Section  IV. — Sin  and  Ruin  Universal  (3  :  9-20). 

The  charge  is  summed  up,  as  applicable  to  Jew  and 
Greek  alike,  and  is  supported  by  the  Old  Testament 
Scriptures. 


58  THE  EPISTLE  TO  THE  ROMANS.  [in.  9. 

9-19.  What  then  ?  are  we  in  worse  case  than  they  ?  No,  in  no  wise  : 
for  we  before  laid  to  the  charge  both  of  Jews  and  Greeks,  that  they  are  all 
under  sin  ;  as  it  is  written, 

There  is  none  righteous,  no,  not  one ; 

There  is  none  that  understandeth. 

There  is  none  that  seeketh  after  God ; 

They  have  all  turned  aside,  they  are  together  become  unprofitable ; 

There  is  none  that  doeth  good,  no,  not  so  much  as  one  : 

Their  throat  is  an  open  sepulchre  ; 

With  their  tongues  they  have  used  deceit : 

The  poison  of  asps  is  under  their  lips : 

Whose  mouth  is  full  of  cursmg  and  bitterness  : 

Their  feet  are  swift  to  shed  blood  ; 

Destruction  and  misery  are  in  their  ways  ; 

And  the  way  of  peace  have  they  not  known : 

There  is  no  fear  of  God  before  their  eyes. 
Now  we  know  that  what  things  soever  the  law  saith,  it  speaketh  to  them 
that  are  under  the  law  ;  that  every    mouth   may  be  stopped,  and  all   the 
world  may  be  brought  under  the  judgement  of  God: 

Ver.  9.  Are  we  in  worse  case?  The  word  used  in 
the  Greek  here  occasions  much  dif^culty,  although  the 
context,  and  especially  the  answer  to  the  question,  leave 
little  doubt  as  to  the  meaning.  A.  V.  gives  :  "  Are  we 
better  than  they  ?  "  This  the  American  revisers  insist 
should  be  retained.  The  English  revisers  prefer :  "  Are 
we  in  worse  case?"  with  the  marginal  reading:  "  Do  we 
excuse  ourselves?"  "  Are  we  in  worse  case?"  is  ex- 
plained as  the  interrogation  of  a  Gentile.  But  the  text 
speaks  of  no  Gentile,  and  all  the  questions  treated  are 
those  of  Jews.  As  Piiilippi  argues,  the  middle  voice  must 
be  regarded  as  used  here  with  a  slightly  modified  force 
for  the  active.  The  Jew  then  is  regarded  as  asking  the 
question:  "  Have  we  any  advantage  for  ourselves?  Is 
the  privilege  of  advantage  to  us?"  That  is,  \vith  all  the 
advantages  which  the  possession  of  the  oracles  of  God 
have  given,  has  our  use  of  them  been  such  that  we  are 
morally  the  better  for   it  ?     However  great   may  be  the 


Ill  9,  ro]  SIN  UNIVERSAL.  59 

divergence  of  interpreters  concerning  the  meaning  of  the 
verb,  all  agree  on  the  meaning  of  the  application  and 
answer;  No,  in  no  wise,  i.  e.  we  have  no  excuse  to 
offer.  All  are  involved  in  the  same  guilt  and  ruin.  We 
before  laid  to  the  charge.  It  is  Paul  who  has  made  this 
charge,  He  uses  "we,"  as  authors  are  wont  to  do. 
The  charge  was  made  concerning  the  Jews  in  ch.  2  :  i  sqq., 
and  concerning  the  Gentiles  in  ch.  i  :  18  sqq.  Under  sin, 
not  simply  "sinful,"  but  '' in  absolute  subjection  to  the 
power  of  sin  "  (Comp.  ch.  7  •,  25  ;  Gal.  3  ;  22).  The 
various  sins  of  Jews  and  Gentiles  enumerated  were 
simply  the  breaking  forth  of  the  one  sin  that  pervaded 
all,  and  that  expressed  itself  in  one  form  in  one,  and  in 
another  form  in  another.  "  The  most  virtuous  heathen 
and  the  most  devout  Jew  were  justly  chargeable  with  a 
wicked  heart"  (Besser). 

Ver.  10-18.  Scripture  proofs.  Even  an  inspired  Apostle 
supports  his  position  at  every  step  by  an  appeal  to  Holy 
Scripture.  Vers.  10-12  support  the  general  charge; 
ver.  13-18  give  specific  cases. 

Ver.  10.  As  it  is  written.  MiCHAELlS  and  MOULE 
regard  the  remaining  words  of  the  verse  as  not  a  quota- 
tion, but  only  as  the  statement  of  the  proposition  which 
he  assumes  in  the  succeeding  paragraph  to  prove.  The 
variation  from  Ps.  14  :  2  is  consistent,  however,  with 
Paul's  mode  of  quoting  O.  T.  texts.  Conscious  of  the 
inspiration  of  the  Holy  Spirit,  he  is  not  bound  to  the 
painful  accuracy  of  a  mere  copyist,  or  to  the  exactness  of 
an  uninspired  man  in  citing  Scripture.  His  variations 
are  inspired  interpretations.  There  is  none  righteous. 
Upon  this  principle  he  changes  "  doeth  good  "  into 
"  righteous,"  since  the  defect  with  respect  to  the  doing 
of  good  was  due  to  the  lack  of  righteousness.  If  the 
words  of  the  Psalmist,  ''  There  is  none  that  doeth  good," 


6o  THE  EPISTLE   TO   THE  ROMANS.  [iii.  ii,  12. 

aretrue,  the  inference  is  clear,  "  There  is  none  righteous." 
But  the  universal  need  of  righteousness  is  the  theme  of 
this  part  of  the  Epistle.  No,  not  one.  An  addition  of 
the  LXX.,  transferred  from  Ps.  14:3.  It  individualizes 
the  statement,  and  declares  that  there  is  no  exception. 

Ver.  1 1 ,  None  that  understandeth .  (See  also  ch.  i :  3 1 .) 
The  conditional  form  of  Ps.  14:2,  which  becomes  nega- 
tive by  the  answer  in  the  succeeding  verse,  is  at  once  put 
into  the  negative  form  by  Paul,  The  change  goes  be- 
neath the  outward  life,  to  its  dispositions  and  motives. 
The  darkening  and  perversion  of  the  intellect,  because  of 
sin,  are  here  described.  (Comp.  i  Cor.  2  :  14  ;  Eph.  4  :  18.) 
"  The  Scriptures  deny  to  the  understanding,  heart  and 
will  of  the  natural  man  all  aptness,  skill,  capacity  and 
ability  in  spiritual  things,  to  think,  to  understand,  begin, 
will,  undertake,  do,  work  or  concur  in  working  anything 
good  and  right  as  of  itself  "  (Formula  of  Concord, 
p.  554).  None  that  seeketh  after  God.  The  cause  of  the 
lack  of  understanding  is  due  to  the  determination  of 
man's  will  against  God.  Seeking  comprises  desire,  worship, 
obedience. 

Ver.  12.  "  He  says  :  They  all  have  turned  aside  in  order 
to  include  those  also  who  seem  especially  to  draw  near  to 
God.  .  .  .  They  who  sin  openly  are  less  harmful  than 
hypocrites  who  not  only  do  not  themselves  believe,  but  who 
try  to  persuade  others  that  nothing  that  is  said  concern- 
ing the  wicked  and  godless  pertains  to  them  "  (Luther). 
Together,  "  to  comprehend  the  entire  class  of  the  god- 
less, both  those  showing  by  manifest  sins  that  they  are 
godless,  and  those  who,  by  a  fair  outward  appearance 
cover  their  wickedness  "  (Luther).  None— no,  not  one. 
"  A  universal  negative,  corresponding  to  the  universal 
affirmative  that  precedes  "  (Luther). 

The  above  section  most  clearly  presents  the  doctrine 


III.  12-14,]  SLY  UXIVERSAL.  61 

of  Original  Sin,  and  precisely  meets  the  arguments  of 
the  Roman  Catholic  opponents  of  the  Augsburg  Confes- 
sion, in  their  criticism  of  its  definition  of  Original  Sin. 
Compare  the  chapter  of  the  Apologv,  which  explains 
the  substance  of-  this  paragraph ;  "  In  the  Scriptures, 
righteousness  comprises  not  only  the  Second  Table  of 
the  Decalogue,  but  the  First  also,  which  teaches  concern- 
ing the  fear  of  God,  concerning  faith,  concerning  the 
love  of  God.  .  .  .  Therefore,  the  ancient  definition, 
when  it  says  that  sin  is  the  lack  of  righteousness,  not 
only  denies  obedience  with  respect  to  man's  lower  powers, 
but  also  denies  the  knowledge  of  God,  confidence  in 
God,  the  fear  and  love  of  God,  or  certainly  the  power  to 
produce  these  affections  "  (pp.  78  sq.). 

Ver.  13.  Their  throat-  The  Greek  word  is  hnyiix,  the 
throat  as  an  organ  of  speech  ;  not  pharynx,  the  organ  for 
swallowing.  An  open  sepulchre.  As  the  sepulchre  when 
opened  emits  pestilential  vapors,  so  whenever  they  open 
their  mouths,  their  speech  is  corrupt  and  corrupting, 
"  false  doctrine,  Epicurean  speeches,  blasphemy,  slander, 
obscenity,"  etc.  (L.  OsiANDER).  With  their  tongues,  etc. 
"The  sugared  tongue  which  charms  you  like  a  melodious 
instrument"  (GOD.).  The  imperfect  tense  shows  that 
the  deceit  is  one  habitually  practised  (Ps.  5  :  9).  Poison 
of  asps  (Ps.  140:3).  Honey  and  venom  are  artfully 
combined.  While  they  flatter,  the  concealed  fangs  are 
full  of  poison,  ready  to  be  injected  at  the  opportune 
moment. 

Ver.  14.  Whose  mouth,  etc.,  shows  that,  however 
sweet  and  charming  may  be  their  speeches,  back  of  the 
smoothness  of  the  tongue,  there  is  nothing  but  bitter- 
ness. Whenever  they  speak  out  candidly,  they  are  full 
of  complaints,  malignity,  defiance  (Ps.  140  :  3). 

Ver.  15.  Swift  to  shed  blood.     As  before  w^e  have  had 


62  THE  EPISTLE   TO   THE  ROMANS.  [iii.  15-17. 

sin  as  manifested  in  speech,  so  here  we  have  it  manifested 
in  deed.  Quotation  from  Is.  7  :  8.  Under  the  impulse 
of  some  overpowering  passion,  cpvetousness,  lust,  revenge, 
etc.,  they  are  eager  to  take  the  lives  of  any  who  obstruct 
tjieir  way  to  the  object  they  have  in  view.  Whether 
they  be  unoffending,  or  even  their  benefactors,  matters 
not.  There  is  no  respect  for  the  value  of  life.  There 
seems  to  be  even  a  delight  in  such  crimes.  Murder  may 
become  a  pastime.  Those  whose  tastes  are  warlike  and 
chafe  for  the  summons  to  battle,  fall  under  this  de- 
scription. 

Ver.  16.  Destruction.  Literally,  "  Breaking,"  and 
misery.  The  former  refers  to  the  ruin  with  which  their 
track  is  strewn.  Carnage  and  rapine  reign  everywhere. 
The  latter  refers  to  the  sorrow  which  this  brings,  the 
groans  of  the  dying,  the  cries  of  the  orphaned  and  widows, 
the  lingering  death  of  the  wounded,  the  pangs  of  poverty 
and  want.  History  abounds  in  illustrations.  Wherever 
they  go,  they  transform  fruitful  fields  into  a  wilderness 
(Joel  2  :  3).     This  is  the  reverse  of  Ps.  84 :  6. 

Ver.  17.  The  way  of  peace.  That,  namely,  which  brings 
peace  and  happiness  to  their  fellow-men.  Always  quar- 
relling, and  influenced  in  all  things  by  purely  selfish 
motives,  they  do  not  know  how  to  do  a  disinterested  act 
to  benefit  others.  The  root  of  all  peace  with  our  fellow- 
men  must  be  peace  with  ourselves  ;  the  root  of  all  peace 
with  ourselves  is  peace  with  God.  LUTHER  (on  Ps. 
xiii.),  with  his  deeply  spiritual  insight  traces  this  absence 
of  peace  to  the  absorption  of  the  soul  in  the  world  of 
sense.  Their  interests  rest  entirely  in  constantly  chang- 
ing phenomena.  There  is  no  substance  on  which  their 
hearts  can  be  anchored.  "  Whithersoever  their  affairs 
are  carried  they  are  carried  with  them,"  "  they  cannot 
find  peace  since  they  seek  it  in  things  which  from  their 


III.  i8,  19.]  S/N  UNIVERSAL.  63 

very  nature  cannot  a&ide."  They  know  not  the  cross. 
Via  criicis,  via  pads. 

Ver.  18.  No  fear  of  God.  This  sums  up  all  and  cxplauis 
all.  (From  Ps.  36  :  2.)  "  The  fear  of  God  "  is  a  well- 
known  O.  T.  expression  (Ps.  iii  :  10;  Prov.  i  :  7,  9,  10; 
Is.  11:  2)  for  the  practical  recognition  of  man's  true  rela- 
tions to  God  in  all  the  events  and  acts  of  life.  (Comp. 
Acts  9:31.)  "  All  men  begotten  according  to  the  com- 
mon  course  of  nature  are  born  with  sin,  that  is,  witlumt 
the  fear  of  God  "  (AUG.  CONF.,  Art.  II.).  Not  servile,  but 
filial  fear  is  here  meant,  which  has  its  roots  in  love  and 
faith.  (See  Gen.  22  ;  12.)  Such  is  the  sad  condition  of  a 
life  sundered  from  communion  with  God. 

Ver.  19.  Now  we  know,  etc.  The  self-righteous  Jew 
being  ready  to  meet  this  argument  by  exclaiming  that 
the  picture  is  true  to  the  life  of  the  Gentiles,  Paul  antic- 
ipates him  by  urging  that,  however  applicable  this  may 
be  to  the  Gentiles,  the  condemnation  recorded  in  the 
Law  must  be  for  those  to  whom  the  Law  came.  The  in- 
dictment is,  therefore,  brought  against  the  Jews.  Of  them, 
then,  none  Is  righteous,  no,  not  one.  The  charge  is  a 
sweeping  one.  The  whole  world  is  beneath  God's  judg- 
ment. All  humanity  is  alike  under  condemnation.  The 
law  saith.  Here  the  word  of  God  recorded  in  the  Old 
Testament.  (Comp.  i  Cor.  14  :  21  ;  John  10  :  34  ;  12  :  34; 
15  :  25.)  It  is  called  "  the  Law,"  because  the  Mosaic  Law 
is  a  most  important  portion  of  it,  but  especially  *'  because 
everything  in  Scripture  that  serves  to  bring  men  to  a 
knowledge  of  their  sins  is  Law  "  (Weiss).  Law  as  dis- 
tinguished from  Gospel.  Under  the  law.  (Comp.  on 
ch.  2:  12.)  Every  mouth  may  be  stopped,  i.  c.  may  be 
deprived  of  every  plea  or  excuse  (Job  5  •  ^^  ;  Ps.  107  :42). 
Under  the  judgment,  the  word  refers  to  one  who  in  an 
action  at  law  has  lost  his  case. 


64  THE  EPISTLE   TO   THE  ROMANS.  [in.  20. 

Conclusion  of  Argument  of  Part  I. — All  under 
Condemnation. 

20.  Because  by  the  works  of  the  law  shall  no  flesh  be  justified  in  his 
sight :  for  through  the  law  cometh  the  knowledge  of  sin. 

Ver.  20.  Because ;  i.  e.  Every  mouth  will  be  stopped, 
none  can  offer  any  excuse,  and  the  whole  world  will  be 
guilty,  because,  with  no  other  supernatural  revelation 
than  that  of  the  law,  there  can  be  no  justification  Works 
of  the  law  are  those  prescribed  by  and  wrought  under  the 
constraint  of  the  law,  "  such  as  man  can  do,  when  he  has  no 
other  help  than  the  law  "  (GOD.).  The  statement  is  true 
also  of  the  good  works  of  the  regenerate  ;  they  cannot 
justify.  But  to  introduce  this  here  would  be  foreign  to 
the  argument  Paul  is  now  presenting.  He  is  showing 
what  man  is  without  the  Gospel.  "  As  long  as  man  does 
the  works  because  they  are  commanded,  from  fear  of 
punishment  or  desire  for  reward,  he  is  under  the  law,  and 
his  works  are  properly  called  by  St.  Paul  '  works  of  the 
law.'  "  (Formula  of  Concord).  "  The  work  of  the  law 
is  whatsoever  a  man  doeth  or  can  do  of  his  own  free  will  " 
(Luther).  The  entire  contest  is  violated  by  interpreting 
"  law  "  as  referring  to  the  Ceremonial  Law,  The  offences 
specified  in  the  arraignment  of  both  Jews  and  Gentiles 
were  against  the  Moral  Law.  Li  no  law  whatever,  cere- 
monial or  moral,  can  justification  be  found.  No  flesh. 
Human  nature  universally  corrupted  and  enfeebled  by  sin 
is  powerless.  Justified.  (Comp.  on  ch.  2  :  13.)  Knowledge 
of  sin.  The  law  is  the  standard  of  right.  Whatever 
fails  to  comply  with  the  law,  is  therefore  sin  (i  John 
3  :  4).  "  Sin  is  lawlessness  "  (R.  V.).  The  fuller  the  knowl- 
edge of  the  standard,  the  greater  therefore  the  knowledge 
of  the  failure  to  reach  the  standard.     The  contrast  becomes 


III.  20.]  CONDEMNATION  UNIVERSAL.  65 

the  more  manifest,  when  the  objects,  "  man  "  and  "  the 
law,"  are  placed  side  by  side.  The  law  is  the  rule  which 
measures  man's  life.  Growth  in  the  knowledge  of  the 
law  is,  therefore,  constantly  attended  by  an  ever  increasing 
deepening  of  the  sense  of  sin,  and  overwhelming  con- 
sciousness of  sin  and  ruin.  "  God  published  the  law,  to 
show  us  how  far  we  are  from  true  godliness  and  righteous- 
ness, that  we  might  cast  away  all  hope  of  our  righteous- 
ness and  merits,  and  flee  to  Christ"  (OsiANDER). 

Thus  closes  the  first  part  of  the  Epistle.  The  theme  is 
the  universality  of  the  grace  of  God.  The  first  part  of 
the  argument  is  the  universal  need  of  grace.  This  has 
been  shown,  first,  by  the  failure  of  the  Gentiles,  and,  sec- 
ondly, by  the  failure  of  the  Jews,  to  attain  righteousness 
before  God.  But  all  mankind  being  comprised  under  these 
two  classes,  all  have  the  same  want.  By  nature,  they  are 
beneath  the  judgment  of  God,  who  is  justly  offended  be- 
cause of  their  sins,  and  neither  by  nature,  nor  the  law, 
can  they  be  restored  to  God's  favor. 
5 


PART  II. 

ALL  ALIKE  ARE   OFFERED  JUSTIFKA  TION    UV 
FArril   IN  CHRIST  (3:21-5  :  19). 

SECTION'  I.— TuK  Nkw  Way  of  Like  in  Christ  in- 

TENDKl)  FOR  Al.l,  MEN — A  BRIEF  SUMMARY  OF  THE 

Pla\  of  Salyaiton  (3:21-31). 

21-31.  But  now,  apart  from  the  law,  a  righteousness  of  God  hath  been 
manifested,  being  witnessed  by  the  law  and  tiie  jirophets,  even  tlie 
righteousness  of  Clod  through  faith  in  Jesns  Christ  unto  all  tiieni  that  be- 
lieve ;  for  there  is  no  distinction ;  for  all  have  sinned,  and  fall  short  of  the 
glory  of  God  ;  being  justified  freely  by  his  grace  through  the  redemption 
that  is  in  Christ  Jesus:  whom  God  set  forth  to  /v  a  propitiation,  through 
faith,  by  his  blood,  to  shew  his  righteousness,  because  of  the  passing  over 
of  the  sins  done  aforetime,  in  the  forbearance  of  God  ;  for  the  shewing,  / 
say,  of  his  righteousness  at  this  present  season  :  that  he  might  himself  be 
just,  and  the  justitierof  him  that  hath  faith  in  Jesus.  Where  then  is  the 
glorying?  It  is  excluded.  By  what  manner  of  law  .'  of  works.?  Nay:  but 
by  a  law  of  faith.  \Ve  reckon  therefore  that  a  man  is  j  ustitied  by  faith  apart 
from  the  works  of  the  law.  Or  is  God  the  God  of  Jews  only  .>  is  he  not  the 
God  of  Gentiles  also  .'  ^■ea,  of  Gentiles  also  :  if  so  be  that  God  is  one,  and 
he  shall  justify  the  circumcision  by  faith,  and  the  uncircumcision  through 
faith.  Do  we  then  make  the  law  of  none  effect  through  faith .''  God  forbid : 
nay,  we  establish  the  law. 

Ver.  21.  But  now  marks  the  time.  In  these  latter 
days  of  Gospel  grace,  as  contrasted  with  the  preceding 
period  of  Heathenism  and  Judaism.  (Comp.  Gal.  4:4; 
Kjili.  3:5;  ch.  16  :  26.)  Apart  from  the  law.  Without 
reference  to  any  conditions  or  requircnients  of  the  law. 
In  contrast  with  "  through  the  law  "  of  the  preceding 
verse.     Our  fulfilment  of  the  law  has  nothing  whatever 

'66 


III.  21,  22.]  CIIN/ST  J'OR  ALL.  67 

to  do  with  the  righteousness  that  is  provided  for  us. 
This  is  described  as  the  righteousness  of  God,  i.  e.  a 
righteousness  prepared  and  bestowed  by  God,  as  con- 
trasted with  one  earned  by  inan's  obedience.  (Sec  on  ch. 
1:17.)  Hath  been  manifested,  i.  e.  revealed  in  Christ 
(Col.  I  :  26j,  so  that  all  may  see  and  hear  it.  Being  wit- 
nessed by  the  law,  etc.  It  is  nothing  new  ;  but  was  long 
foretold  in  all  parts  of  the  Old  Testament  (comp.  ch. 
1:2);  nevertheless  has  been  heretofore  a  mystery  (ch. 
16:26).  Notice  the  two-fold  use  of  law  in  this  verse: 
"  Apart  from  the  law  "  refers  to  law  as  distinguished 
from  the  Gospel ;  "  Witnessed  by  the  law  "  refers  to  the 
Gospel  promises  in  the  Old  Testament.  Christ  is  the 
key  to  the  interpretation  of  the  Old  Testament.  What 
it  meant  was  only  dimly  apprehended  until  Christ  came. 

Ver.  22.  The  Apostle  recurs  to  the  theme  of  the 
Epistle  in  ch.  i  :  i6,  17.  The  righteousness  prepared  by 
God  ;  and  made  man's,  when  accepted  by  the  faith  or 
self-surrender  of  the  heart  of  Christ,  is  offered  univers- 
ally on  the  sole  condition  of  faith.  Unbelievers  are  con- 
demned because  of  their  refusal  to  accept  this  righteous- 
ness. "  Only  unbelief  damneth  "  CLuther).  No  distinc= 
lion.  Whatever  the  distinctions  among  men,  they  alike 
need  righteousness,  and  this  righteousness  has  been  pro- 
vided for  all  alike  in  Christ.  "  A  mountain-top  differs  in 
level  from  a  mine  floor;  but  it  is  as  impossible  to  touch 
the  stars  from  the  mountain  as  from  the  mine  "  (MOULE). 
As  L'.iiversal  as  is  man's  ruin,  is  God's  gracious  provision 
and  offer.  They  who  decline  being  saved  as  sinners  are 
excluded  from  tlie  benefits  of  our  Lord's  redeeming 
work  (Matt.  9:  13).  Nor,  on  the  other  hand,  is  there 
any  sin  whose  guilt  is  beyond  the  provisions  of  redemp- 
tion (i  Tim.  1:15). 

Ver.  23.  All  have  sinned.     The  tense  here  is  important, 


68  THE  EPISTLE   TO   THE  ROMANS.  [in.  23,  24. 

which  both  A.  V.  and  R,  V.  have  failed  to  observe.  The 
meaning  is  not :  "  All  have  sinned,"  but  that,  at  some 
definite  point  in  time  past,  "  all  sinned."  (See  ch.  5  :  12.) 
The  American  revisers  propose  in  the  margin  the  true 
rendering.  "  The  sin  of  each  one  is  presupposed  as  an 
historical  fact  in  the  past,  whereby  the  sinful  state  is 
occasioned  "  (Weiss).  Since  there  is  no  righteousness 
that  avails  before  God,  except  such  as  is  perfect  and 
complete,  a  single  sin  committed  during  his  life  would 
forever  prevent  justification  on  the  ground  of  the  law 
of  the  one  who  sinned.  But  since  this  has  occurred,  at 
some  time  or  other,  with  all,  none  can  be  justified  by  the 
law.  We  regard  this  statement,  however,  as  reaching 
back  still  further  to  the  sin  of  Adam.  Fall  short.  In 
consequence  of  this  sin,  they  fail  to  attain  the  standard 
of  righteousness  which  God  has  prescribed.  Glory  of 
God,  viz.  the  glory  which  God  bestows  upon  man,  the 
holiness,  righteousness  and  purity  in  which  man  was 
created  and  which  God  wants  to  see  restored  in  man. 
To  be  accounted  righteous  before  God  is  the  highest 
glory  of  which  man  is  capable. 

Ver.  24.  Being  justified  freely.  This  is  an  explanatory 
statement  confirming  what  immediately  precedes.  The 
thought  is:  "And  if  they  are  to  be  justified,  they  must, 
therefore,  be  justified  freely."  The  universality  of  the 
act  of  sin  and  of  the  sinful  state,  is  followed  by  the  dec- 
laration of  the  universality  and  equality  of  the  terms 
and  conditions  of  deliverance  from  it.  The  mode  of 
justification  is  freely,  i.  e.  without  anything  in  man  to 
deserve  it  (Matt.  10:8;  2  Thess.  3  :  8  ;  2  Cor.  11  :  7) ;  the 
origin  is  by  his  grace,  i.  e.  God's  favor  towards  those 
deserving  only  His  wrath,  and  the  means,  the  redemp= 
tion  which  is  in  Christ  Jesus.  In  all  passages  referring 
to  Justification,  Redemption  means  purchase  by  the  pay- 


III.  24,  25.]  CHRIST  FOR  ALL.  69 

ment  of  a  price.  A  comparison  with  synonymous  ex- 
pressions clearly  proves  this  (i  Cor.  6  :  20  ;  7  :  23  ;  Gal. 
3  :  13;  Pet.  20:  28).  The  price  is  mentioned  in  Matt. 
20  :  28  ;  I  Tim.  2  :  6,  and  especially  in  Eph.  i  :  7.  All 
are  slaves  under  sin,  and  cannot  be  liberated  except  at  a 
price  no  less  costly  than  that  of  the  life  of  the  Son  of 
God.  "  Such  is  the  wrath  of  God  that  it  can  be  appeased 
by  no  victim  except  only  by  the  death  of  His  Son  " 
(Melanchthon).  "  Who  hath  redeemed  mc,  a  lost  and 
condemned  creature,"  etc.  (Small.  Cat.;  i  Pet.  1:18  sq.). 
Thus,  in  one  sense,  justification  is  not  free  ;  an  ample 
price  has  been  paid  for  it  by  the  sufferings  and  death  of 
Christ.  But  it  is  free  to  us,  since  this  price  is  not  paid  by 
us,  but  has  been  paid  by  the  Son  of  God  Himself. 

Ver.  25.  Set  forth.  The  alternate  translation  in  margin 
"  purposed  "  is  equally  well  supported  by  Scriptural  usage. 
It  is  the  same  word  that  is  used  for  "  purposed  "  in  ch. 
1:13.  (Comp.  Eph.  I  :  9.)  The  thought  then  becomes 
that  of  the  predetermination  or  predestination  of  Christ 
as  the  sacrifice  for  sin,  as  in  i  Pet.  i  :  20.  But,  as  Calvix 
remarks,  "  if  we  adopt  the  other  interpretation,  the  argu- 
ment remains  the  same,  viz.  that  God,  in  His  own  time, 
publicly  presented  Him  whom  He  had  purposed  should 
be  Mediator."  Calovius  correctly  combines  both. 
"  T\\Q  prothcsis  [purpose,  setting  forth]  occurred  in  God's 
eternal  counsel  (i  Pet.  i  :  20),  in  the  oracles  of  the 
prophets  and  the  types  of  the  O.  T.  (Rev.  13  :  8),  in  the 
sending  and  setting  forth  of  Christ  as  Mediator  (i  Tim. 
4 :  10),  and  in  the  preaching  of  the  Gospel,  whereby  He 
was  clearly  set  forth  to  all  as  the  true  Mercy  Seat,  so  that 
whoever  embrace  it  by  faith  obtain  forgiveness  of  sins 
and  grace."  To  be  a  propitiation.  The  Greek  word  is 
that  used  in  the  LXX.  for  Mercy  Seat  {Kapporcth),  the 
lid  of  the  ark  of  the  Covenant,  sprinkled   once  a  year 


70 


THE  EPISTLE  TO   THE  ROMANS.  [iii.  25. 


with  the  blood  of  atonement  (Lev.  16  :  13-16;  Heb.  9  :  5). 
The  idea  of  covering  inherent  in  the  word  is  not  that  of 
a  covering  of  the  ark,  but  of  the  covering  of  the  sins 
there  made.  Hence  it  is  to  be  understood  as  meaning 
"  the  instrument  of  atonement."  (See  Oehler's  O.  T. 
Theology,  Transl.  pp.  253-257.)  It  set  forth  the  fact 
"that  the  God  who  dwells  in  the  midst  of  His  people 
can  only  commune  with  them  in  virtue  of  an  atonement 
offered  to  Him,  but  that  He  is  also  a  God  who  can  be 
reconciled."  When  Paul  calls  Christ  the  Mercy  Seat  he 
means  that,  in  Christ  all  that  is  fulfilled  which  the  Mercy 
Seat  had  foreshadowed.  So  Origen,  Chrysostom, 
Theodoret,  Luther,  L.  Osiander,  Grotius,  Calo- 
vius,  Bengel,  Tholuck,  Olshausen,  Philippi,  Besser, 
Delitzsch,  Cremer,  Liddon,  Gifford,  etc.,  under- 
stand this  passage.  The  objections  of  Meyer,  Hodge, 
Stuart,  Alford,  Brown,  Luthardt,  Moule,  Sanday, 
etc.,  are  chiefly:  i.  As  the  High  Priest  sprinkled  the 
Mercy  Seat,  this  would  necessitate  us  to  think  of  Christ 
as  sprinkling  Himself  with  His  own  Blood.  2.  The 
Mercy  Seat  was  concealed  from  the  sight  of  the  people. 
The  first  is  answered  by  the  argument  of  the  Epistle  to 
the  Hebrews  that  Christ  is  both  High  Priest  and  sacrifice 
(Heb.  7:27).  The  second  is  answered  by  the  contrast 
between  the  Old  and  New  Testaments.  The  Mercy  Seat 
of  the  O.  T.  was  accessible  only  once  a  year,  and  then  only 
to  the  High  Priest ;  that  of  the  N.  T.  is  for  all  times  and 
peoples.  Other  objections  are  stated  and  answered  at 
length  by  Philippi,  and  with  less  fulness  by  Gifford  in 
The  Speaker  s  Commentary. 

Instead  of  "  Mercy  Seat,"  some  propose  to  translate 
the  word  by  "  Propitiator  "  or  "  Reconciler."  There  is 
no  example,  however,  of  the  word  being  used  with  respect 
to  persons.     Others  propose  "  Propitiation  "  in  the  sense 


III.  25.]  CHRIST  FOR  ALL.  71 

of  "  a  propitiatory  sacrifice."  This  also  is  without  the 
support  of  any  example.  For  this,  another  word  is  used 
in  I  John  2  :  2.  The  Greek  Jiilastcrion,  here  used,  does  not 
mean  sacrifice.  The  sugLjestion  is  contrary  also  to  the 
analogy  of  faith.  God  is  nowhere  said  in  Scripture  to 
present  or  offer  a  sacrifice  ;  the  sacrifice  must  be  offered 
to  God,  "  Christ  presented  Himself  to  God  an  expiatory 
sacrifice  (Heb.  9  :  14,  28  ;  Eph.  5:2;  John  17  :  19),  but 
not,  God  offered  or  presented  Him  to  mankind  in  sacri- 
fice "  (Phil.).  Here,  God  sets  forth,  i.  e.  presents  Christ 
to  the  world  as  its  true  and  all-availing  Mediator.  He 
is  the  Mercy  Seat  or  Propitiatory. 

Through  faith,  by  his  blood.  Preferable  to  Marg.  and 
A.  v.,  "  faith  in  His  blood."  The  clauses  are  correlative, 
and  each  limits  "  Mercy  Seat."  It  is  only  tJirongJi  faith 
that  man  makes  the  Mercy  Seat,  i.  e.  Christ,  his  own. 
But  the  Mercy  Seat  in  itself  is  of  no  avail.  To  reconcile 
with  God,  it  must  be  sprinkled  with  blood.  Christ  is  no 
Mediator  and  Saviour  apart  from  His  suffering  and  death. 
The  Cross  is  the  centre  of  every  Christian  life.  A  suffer- 
ing, bleeding,  dying  Jesus  is  the  sum  and  substance  of 
the  Gospel.  Sanguis  CJiristi,  Christi  evangclitini.  No 
reconciliation  with  God  is  to  be  found  in  Jesus  as  a  holy 
example  or  a  pure  teacher.  If  our  sins  are  to  be  blotted 
out,  we  need  His  Blood  (i  John  2  :  2). 

To  show  his  righteousness.  The  death  of  Christ 
manifests  not  only  God's  love,  but  also  His  justice.  This 
justice  could  be  satisfied  in  no  other  way  than  by  the 
death  of  His  Son.  It  is  startling  testimony  to  the  awful 
significance  of  sin,  and  the  earnestness  of  God  against  it  ! 
The  complete  acquiescence  of  the  sufferer  in  the  justice 
of  the  penalty  which  he  bears  is  an  additional  exhibition 
of  the  divine  righteousness. 

Because  of  gives  the  reason  why  this  manifestation  of 


72  THE  EPISTLE   TO  THE  ROMANS.  [in.  25,  26. 

His  righteousness  was  necessary.  The  A.  V.  is  here 
entirely  at  fault.  The  passing  over  of  the  sins  done 
aforetime  in  the  forbearance  of  God.  Here  again  the  A. 
V.  entirely  misleads.  "  Passing  over  "  {paresis)  of  sins  is 
very  plainly  different  from  their  forgiveness  {aphcsis). 
The  sins  that  were  passed  over  were  not  forgiven.  Ref- 
erence is  made  to  what  is  taught  in  Acts  17:30.  For 
many  long  ages  before  Christ  there  had  been  no  super- 
natural interference  with  the  course  of  sin  which  the 
world  had  been  pursuing.  Death  indeed  prevailed,  and, 
from  time  to  time,  signal  judgments  descended  upon 
nations  and  individuals.  Nevertheless  these  were  only 
reminders  of  the  claims  of  divine  justice,  and  in  no  way 
commensurate  with  the  guilt  of  the  crimes  committed. 
Lest,  then,  His  long  forbearance  might  be  construed  as 
indifference  to  sin  (Ps.  50  :  21  ;  Ecc.  8:  11),  God  shows 
once  for  all  the  extent  of  His  wrath  by  letting  the 
punishment  for  sin  fall  upon  His  Son  when  He  stands 
in  the  place  of  a  sinful  world.  Nor  must  it  be  forgotten 
that  God's  delay  in  punishing  the  godless  before  Christ 
was  due  to  the  atonement  which,  although  to  be  offered 
in  the  future,  was  to  Him  who  sees  the  end  from  the 
beginning  an  ever-present  reality. 

Besser  says  that  this  verse  contains  three  thoughts  : 
"  Blood,"  "  Faith,"  and  "  Righteousness." 

Ver.  26.  For  the  shewing  resumes  the  thought  of  "  to 
shew  "  of  ver.  25,  and  depends  on  "  set  forth."  At  this 
present  season,  i.  e.  the  time  of  Christ's  advent,  which  is 
pre-eminently  the  Day  of  Salvation.  A  contrast  between 
the  times  of  the  Old  and  the  New  Testaments  is  implied. 
That  he  might  be  just,  dependent  on  "  set  forth  "  of  ver. 
25,  repeats  the  thought  just  stated,  in  order  to  combine 
it  with  another.  And  the  justifier  of  him.  "  We  have 
here  the  greatest  paradox  of  the  Gospel ;  for  in  the  laiv. 


Ill   25.]  CHRIST  FOR  ALL.  73 

God  is  seen  3.sjiist  and  condemning ;  in  the  Gospel,  He  is 
seen  diSjnst  and  justifying  the  sinner  "  (Bengel).  "  The 
highest  revelation  of  God's  grace  is  also  the  highest  reve- 
lation of  His  righteousness  "  (Besser).  His  justice  does 
not  exclude  His  mercy;  nor  His  mercy  His  justice.  The 
blood  sprinkled  on  the  Mercy  Seat  proclaims  His  justice; 
the  Merc}^  Seat  sprinkled  with  blood  His  mercy.  Even 
in  the  forgiveness  of  sins,  the  justice  of  God  is  asserted 
and  vindicated  :  "  The  Cross  puts  the  holy  God  on  His 
throne,  rebellious  man  in  the  dust  "  (GOD.).  "  '  Just  in 
punishing  '  and  '  merciful  in  pardoning  '  men  can  under- 
stand ;  but  'just  in  justifying  '  the  guilty  startles  them  " 
(Brown).  That  hath  faith  in  Jesus,  viz.  who,  by  faith, 
makes  this  revelation  of  the  justice  and  mercy  of  God  in 
Jesus  his  own,  recognizes  himself  as  the  lost  and  con- 
demned creature  who  needs  a  redeemer,  and,  having 
found  this  redeemer  in  Jesus  Christ,  acknowledges  and 
owns  Him  as  his  Lord.  Faith  in  Jesus  is  the  entire,  un- 
reserved, self-surrender  of  the  heart  to  Jesus.  It  is  not 
a  work  of  man  arising  from  the  exercise  of  his  own 
powers  in  response  to  the  word  of  God,  but  it  is  a  work 
throughout  of  the  Holy  Ghost  (i  Cor,  12  :  3). 


"  Stop  here  for  a  moment,  dear  Christian,  and  look 
into  the  divine  work  of  Justification,  as  the  Apostle  has 
presented  it  in  the  three  verses,  24-26.  From  beginning 
to  end,  it  is  the  work  of  God,  without  any  aid  or  co-oper- 
ation on  our  part.  God's  grace  and  God's  righteousness 
kiss  one  another  in  redemption  through  the  blood  of 
Christ,  and  this  redemption  has  purchased  for  us  sinners 
the  gift  of  righteousness  in  the  forgiveness  of  sins.  But 
you  ask,  whether  the  reception  of  this  gift  may  not  per- 


74  Tllli  EPISTLE   TO   THE  KOMAxVS.  [iii.  27. 

haps  depend  upon  our  co-operation  ?  No.  For  this  comes 
through  faith,  and  faith,  the  trust  of  the  heart  in  God's 
promise,  or  the  taking  possession  of  the  divine  gift  and 
grace,  is  not  our  work,  but  the  gracious  work  of  God  in 
us  (Eph.  2  8-10).  '  I  beUeve  that  I  cannot  by  my  own 
reason  or  strength  beheve  in  Jesus  Christ  my  Lord  or 
come  to  Him,'  etc.  Because  it  is  the  nature  of  faith  to 
banish  all  trust  in  our  own  works  and  nature,  and  to  sur- 
render itself  entirely  to  the  grace  of  God  in  Christ  Jesus, 
it  avails  for  justification.  This  it  does,  not  as  a  virtuous, 
meritorious  work  (man  is  justified  through  faith,  not 
because  of  faith),  or  because  good  and  precious  works 
follow  that  please  God  (for  it  is  Christ  received  by  faith, 
and  not  the  fruit  of  faith  that  justifies  man).  The  works 
of  the  faith  of  saints  are  indeed  good  ;  but  the  best  of 
them  is  not  good  enough  to  avail  before  God  as  a  founda- 
tion, or  a  partial  foundation,  for  justification.  Hence  the 
Apostle  insists  that  the  article  concerning  justifying  faith 
must  not  be  commingled  with  that  concerning  the  powers 
of  sanctification,  which  are  active  in  the  believer.  The 
consolation  offered  by  the  Gospel  to  a  poor  sinner  is 
dependent  upon  our  making  the  faith  whereby  we  are 
justified  the  same  that  it  is  according  to  the  Apostolic 
doctrine,  viz.  the  taking  to  ourselves  of  the  righteousness 
that  has  been  completed  for  us  in  Christ  Jesus  "  (Besser). 


Ver.  27.  Where  then  is  the  glorying  ?  A  question  of 
triumph.  The  argument  is  so  complete  !  If  man's  justi 
fication  depends  entirely  upon  the  justifying  grace  of 
God,  and  this  is  given  solely  because  it  has  been  pur- 
chased by  the  blood  of  Christ,  man  has  nothing  pertain- 
ing to  his  natural  life  whereof  to  boast.  By  what  man- 
ner of  law?     Law  does  not  mean  here  a  positive  enact- 


28.]  CIIKJST  FOR  ALL. 


75 


ment,  but  "  according  to  what  rule,"  "  upon  what  prni- 
ciplc,"  "  by  what  system,"  as  in  ch.  7:21;  8:2;  9:31; 
10:  31;  James  2  :  12.  As  such  the  Gospel,  while  not 
"  the  law,"  is  "  a  law,"  since  its  blessings  are  bestowed 
upon  the  sole  condition  of  faith.  It  is  God's  order  to 
Impart  His  righteousness  through  faith,  which  He  also 
bestows  according  to  a  mode  of  working  which  He  has 
revealed.  All  that  faith  does  is  only  to  receive  what  God 
provides ;  and  yet  even  this  receptive  power  of  faith  is  a 
result  of  the  work  of  grace  within  us. 

Ver.  28.  We  reckon  therefore.  The  weight  of  manuscripts, 
and  the  opinion  of  both  TiSCHENDORF  and  Westcott 
and  HoR  r,areonthe  side  of  the  marginal  reading  :  "  For  we 
reckon."  This,  then,  introduces  a  summary  of  the  entire 
preceding  argument,  as  proving  what  has  just  been  stated 
in  ver.  27.  A  man.  A  general  term  for  any  member  of  the 
human  race.  It  is  used  in  contrast  to  Jew  and  Gentile  in 
the  next  verse.  It  must  not  be  forgotten  that  the  doctrine 
of  Justification  by  Faith  has  been  introduced  by  the 
Apostle  in  support  of  what  is  his  main  theme,  viz.  the 
universalism  of  the  Gospel.  Is  justified  by  faith,  i.  e.  by 
merits  of  Christ  received  by  faith,  as  has  been  just  ex- 
plained, Luther's  addition  of  "  alone  "  (not  original  with 
Luther,  but  found  in  the  Nurenberg  German  Bible  of  1483 
and  a  Geneva  Italian  Bible  of  1476  (see  Philippi),  does 
not  belong  properly  to  a  translation,  although  it  is  com- 
pletely justified  by  the  context.  For  if  justification  be 
not  by  faith  alone,  works  must  have  something  to  do  with 
our  justification.  Nevertheless  the  Apostle  lias  just  said 
that  the  law  of  works  has  nothing  to  do  with  justification, 
and  in  the  next  clause  "  apart  from  the  works  of  the 
law  "  he  repeats  the  statement.  The  entire  doctrine  of 
this  verse,  in  its  various  relations,  is  most  clearly  stated  in 
the  Foruiula  of  Concord :   "  A  poor  sinful  man  is  justified 


76  THE  EPISTLE   TO  TJJE  JxOMANS.  [m.  2S-30. 

before  God,  i.  e.  absolved  and  declared  free  and  exempt 
from  all  his  sins,  and  from  the  sentence  of  well-deserved 
condemnation,  and  adopted  into  sonship  and  heirship  of 
eternal  life,  without  any  merit  or  worth  of  his  own,  also 
without  all  preceding,  present  or  subsequent  works,  out 
of  pure  grace,  alone  because  of  the  sole  merit,  complete 
obedience,  bitter  suffering,  death  and  resurrection  of  our 
Lord  Christ,  whose  obedience  is  reckoned  to  us  for  right- 
eousness. The  treasures  are  offered  us  by  the  Holy 
Ghost  in  the  promise  of  the  holy  Gospel;  and  faith  alone 
is  the  only  means  whereby  we  lay  hold  upon,  accept  and 
apply  and  appropriate  them  to  ourselves  "  (p.  571).  The 
attempt  to  limit  these  works  to  those  of  the  unregenerate, 
is  sufficiently  met  by  the  illustration  of  Abraham,  com- 
mented upon  in  the  succeeding  chapter. 

Ver.  29.  Or  is  God  the  God  of  Jews  only.  This  may 
be  rendered  more  idiomatically :  "  Does  God  belong  only 
to  the  Jews?"  He  would  assuredly  be  only  a  Jewish 
God,  if  obedience  to  the  Jewish  law  were  the  sole  con- 
dition of  Justification. 

Ver.  30.  It  so  be  that  God  is  one.  Monotheism,  says 
Paul,  is  at  stake  in  this  argument.  If  you  make  God  a 
Jewish  God,  then  the  Gentiles  are  right  in  making  gods 
for  themselves.  He  shall  justify  indicates  the  uniform 
application  of  redemption  under  the  Gospel  dispensation. 
The  circumcision  by  faith.  If  Jews  are  to  be  justified — 
and  many  of  them  shall  be — this  will  occur  only  by  faith. 
The  circumcised  are  not  excluded,  but  circumcision  has 
no  effect  upon  justification.  The  uncircumcision  through 
faith.  We  are  not  persuaded  by  Mever  that  the  varia- 
tions "  by  faith  "  and  "  through  faith  "  are  accidental. 
There  are  no  accidents  in  PauVs  style.  "  Never  did 
jeweller  chisel  his  diamonds  more  carefully  than  the 
Apostle   does   the   expression   of   his   thoughts  "  (GOD.). 


in.  30,  31  ■]  CHRIST  FOR  ALL.  77 

The  difficulty  of  determining  the  reason  of  the  distinc- 
tion is  indeed  great.  "  By,"  "  out  of,"  indicates  origin ; 
"  through  "  indicates  instrument.  Calvin  suggests  that 
Paul  means  that  the  difference  between  the  two  is  as 
small  as  there  is  between  being  justified  by  faith  or 
through  faith.  But  the  omission  of  the  article  in  the 
former  clause  and  its  introduction  in  the  latter  is  also 
significant.  The  marginal  reading  is  true  to  the  original 
when  it  gives  us:  "  He  shall  justify  the  circumcision  out 
of  faith  and  the  uncircumcision  through  the  faith.'' 
Hence  we  believe  there  is  much  force  in  the  explanation 
of  LiDDON  :  "  It  was  the  development  of  the  subjective 
faith  of  the  Jews  which  would  lead  to  their  justification  ; 
it  was  the  objective  faith  of  Christendom,  of  which  as 
\'et  they  knew  nothing,  which  would  be  the  means  of 
justifying  the  Gentiles." 

Ver.  31.  Make  the  law  of  none  effect.  The  objector 
whose  voice  has  been  heard  so  often  throughout  what 
precedes,  comes  forward  again.  Why,  he  says,  if  the  law 
has  nothing  to  do  with  our  justification,  you  might  as 
well  deny  its  obligation  and  divine  authority.  Not  at 
all,  says  Paul.  Nay,  we  establish  the  law.  We  only 
place  the  law  in  its  true  place.  Its  office  is  to  convict  of 
sin  (ver.  20).  It  leads  to  Christ  and  the  Gospel  (Gal. 
3  :  24).  From  faith  comes  the  new  obedience,  when,  with 
faith,  love,  the  fulfilling  of  the  law,  enters  (ch.  13  :  10). 
"  Faith  fulfils  all  laws;  works  fulfil  not  a  tittle  of  the 
law  "  (Luther).  The  truest  friends  and  champions  of 
the  law,  those  who  actually  and  not  merely  seemingly 
fulfil  it,  are  found  only  where  the  plan  of  salvation  in 
Christ  has  been  appropriated  and  prevails. 


78  THE  EPISTLE  TO  THE  ROMANS.  [iv.  i,  2. 

Section  II.— The  New  Way  of  Life  in  Christ  an 
Old  Way.  Justification  by  Faith  under  the 
Old  Testament  (ch.  iv.). 

AbraJiam  s  Example  (vers.  1-5). 

1-5.  What  then  shall  we  say  that  Abraham,  our  forefather  according  to 
the  flesh,  hath  found?  For  if  Abraham  was  justified  by  works,  he  hath 
whereof  to  glory ;  but  not  toward  God.  For  what  saith  the  scripture  ?  And 
Abraham  believed  God,  and  it  was  reckoned  unto  him  for  righteousness. 
Now  to  him  that  worketh,  the  reward  is  not  reckoned  as  of  grace,  but  as  of 
debt.  But  to  him  that  worketh  not,  but  believeth  onhim  that  justifieth  the 
ungodly,  his  faith  is  reckoned  for  righteousness. 

Ver.  I.  What  then  shall  we  say  ?  A  frequent  phrase 
of  Paul  (3:5;  6:1;  7:7;  8:31:9:  14).  The  read- 
ing of  A.  R.  V.  is  preferable :  That  Abraham  our  fore= 
father  hath  found  according  to  the  flesh,  i.  c.  What 
blessings  did  Abraham  obtain  according  to  his  own 
natural  powers,  in  contrast  with  the  workings  of  divine 
grace  ?  "  What  has  Abraham  found  by  his  own  labor  ?  " 
Some  find  in  this  appeal  proof  that  the  majority  of  the 
Roman  Church  were  Jews.  But  in  i  Cor.  10  :  i,  Paul 
writes  to  the  Corinthian  Church,  which  was  chiefly  Greek, 
concerning  the  children  of  Israel  as  "our  fathers."  He 
writes  from  the  standpoint  of  a  Christianized  Jew,  just  as 
when  he  says  "  What  shall  we  say?  " 

Ver.  2  assumes  that  Abraham  was  justified  by  his 
works.  His  works  fulfilled  all  the  conditions  that  man's 
standard  of  righteousness  could  require.  ''  He  had  many 
excellent  and  heroic  virtues,  and  undoubtedly  surpassed 
all  men  of  his  age  in  wisdom  and  every  kind  of  virtues. 
These  Paul  does  not  despise,  but  he  says  that  they  can- 
not be  set  over  against  the  wrath  and.  judgment  of  God  " 
(Mel.).     The  thought  is  :  "  Wherein  Abraham  was  justi- 


IV.  2,  3-]  THE  NEW  WAY,  AN  OLD   WA  Y.  79 

fied  by  works,  he  has  whereof  to  glory.  But  he  has 
nothing  whereof  to  glory  before  God.  Therefore  he  was 
not  justified  before  God."  Had  Abraham  been  justified 
before  God  by  works,  his  service  of  God  would  have  been 
mercenary.  All  the  charm  of  his  obedience  would  be 
gone.  Then  comes  the  implied  application  :  "If,  then, 
even  Abraham  was  not  justified  before  God  by  works ; 
much  less,  they  who  boasted  of  him  as  their  father." 

Ver.  3.  Abraham  believed  God.  "The  firm  apprehen- 
sion of  a  promise  is  called  faith.  It  justifies,  not  as  our 
work,  but  as  God's.  For  a  promise  is  a  divine  gift  and 
thought,  whereby  God  offers  us  something.  It  is  not  a 
work  of  ours,  whereby  we  do  something  for  God  or  give 
something  to  God,  but  we  receive  it  from  God,  and  that 
too  only  by  His  mercy.  .  .  .  Faith  alone  apprehends  the 
promise,  believes  God  when  He  promises,  reaches  forth 
the  hand  and  receives  when  God  ofTers.  This  is  the 
peculiar  ofifice  of  faith.  Love,  hope,  patience  have  other 
works  to  do.  They  do  not  apprehend  the  promise,  but 
they  obey  commandments.  They  hear  God  ordering  and 
commanding;  they  do  not  hear  God  promising.  This 
faith  does"  (LUTHER  on  Gen.  15:6).  It  was  reckoned 
unto  him  for  righteousness.  The  inability  of  Abraham 
to  find  justification  by  works  is  confirmed  by  Scripture 
(Gen.  15  :  6).  The  word  "  reckon  "  or  "  impute  "  excludes 
the  idea  of  any  inherent  merit  or  righteousness.  There 
was  no  righteousness  or  merit  in  his  faith ;  for  then  faith 
would  be  only  a  work  of  another  kind.  When  Abraham 
believed,  God  treated  him  precisely  as  though  he  were 
righteous.  The  promise,  through  faith  in  which  Abra- 
ham entered  into  a  state  where  he  was  thus  graciously 
treated,  was  that  of  the  coming  Messiah  (Gen.  15  :  5). 
What  that  promise  contained,  he  apprehended  very 
feebly  ;  but  there  was  a  complete    self-surrender  of  his 


8o  THE  EPISTLE  TO  THE  ROMANS.  [iv.  3-5. 

will  to  the  word  of  God.  Faith  is  a  relation,  an  attitude, 
a  temper,  a  disposition  of  man  towards  God.  It  contains 
within  itself  the  readiness  to  receive  with  joy  whatever 
God  may  reveal,  and  to  do  or  suffer  with  joy  whatever 
God  may  appoint.  Abraham  was  reckoned  righteous  by 
being  brought  into  such  thoroughly  receptive  relations 
to  God,  that  all  the  blessings  that  God  had  to  give  were 
made  his  in  advance. 

Ver.  4.  Not  as  of  grace,  but  as  of  debt.  An  inference 
from  the  Old  Testament  testimony.  If  by  works  Abra- 
ham had  been  justified,  why  would  the  statement  be  that 
"  the  reward  was  reckoned  "?  For  if  it  came  by  works, 
this  was  nothing  more  than  Abraham  deserved.  The 
very  thought  of  "  grace,"  in  connection  with  God's  deal- 
ings with  Abraham,  shows  that  he  receives  what  he  has 
not  earned.  God  treats  him  as  though  he  possesses  that 
which  he  does  not  have.  But  as  of  debt.  If  justification 
be  by  works,  we  make  God  our  debtor. 

Ver.  5.  To  him  that  worketh  not,  i.  e.  to  one  whose 
good  works  are  not  wrought  for  the  purpose  of  obtain- 
ing justification  through  them;  one  who  does  not 
endeavor  to  purchase  justification  by  his  works.  "The 
man  who  has  obtained  justification  may  be  looked  upon 
as  in  possesssion  of  a  title-deed,  which  secures  to  him  a 
right  to  God's  favor.  The  question  is,  How  comes  he 
into  possession  of  this  title-deed  ?  Did  he  work  for  it, 
and  then  receive  it  as  a  return  for  his  work?  No,  he  did 
not  work  for  it ;  and  thus  it  is  that  justification  is  to  him 
who  worketh  not — that  is,  he  did  nothing  antecedent  to 
his  justification  to  bring  this  privilege  down  upon  him; 
and  it  is  a  contradiction  to  allow  that  it  is  by  doing  any- 
thing subsequent  to  justification  that  he  secures  this 
privilege,  for  it  is  secured  already  "  (CHALMERS).  But 
believeth  on  him  that  justifieth.      His  faith  does  not  lay 


IV.  5,  6.]  THE  NEW  WA  V,  AN  OLD   WA  V.  8 1 

hold  of  just  anything.  It  is  not  mere  bcHef  in  the  good- 
ness of  God  ;  but  it  is  trust  in  God  as  justifying  those 
who,  if  justice,  without  mercy,  were  enforced  could  not 
be  justified.  On  the  one  hand,  it  is  confidence  in  the 
free  promise  of  God ;  on  the  other  hand,  it  is  complete 
self-surrender  of  the  heart  and  life  to  One  whom,  in  the 
promise,  man  has  learned  to  trust.  "  Believing  on  Him  " 
means  more  than  regarding  His  word  as  true  ;  it  designates 
a  personal  relation.  The  ungodly.  A  very  forcible  word, 
meaning,  in  the  original,  one  guilty  of  open  and  flagrant 
sin.  An  extreme  case  is  taken,  such  as  is  not  found  in 
Abraham,  to  show  how  a  godly  life  has  nothing  whatever 
to  do  with  justification.  His  faith  is  reckoned  for  right= 
eousness.  Manifestly  not  because  the  faith  has  any 
merits  ;  for  faith  is  pure  receptivity.  Faith  cannot  exist 
without  an  object.  Not  even  in  thought  can  we  separate 
faith  from  its  object.  When  anything  of  value,  there- 
fore, is  ascribed  to  faith,  it  belongs  to  the  object  which 
faith  apprehends  and  contains.  Receiving  God's  promise 
by  faith,  the  promise  of  God  with  respect  to  him  is  real- 
ized. Taking  the  merits  of  Christ  as  his  own,  as  God 
extends  them  to  him,  these  merits  are  reckoned  as  his. 
Faith  is  reckoned  for  righteousness ;  because  faith  takes 
to  itself  and  by  the  grace  of  God  keeps  Christ's  right- 
eousness as  its  own. 

David's   Testimony  (vers.  6-8). 

6-8.     Even  as  David  also  pronounceth  blessing  upon  the  man,  unto  whom 
God  reckoneth  righteousness  apart  from  works,  sayings 
Blessed  are  they  whose  iniquities  are  forgiven, 
And  whose  sins  are  covered. 
Blessed  is  the  man  to  whom  the  Lord  will  not  reckon  sin. 

Ver.  6.  Apart  from  works.     As  "  to  reckon  righteous  " 
is  the  same  as  to  justify,  this  verse,  with  the  preceding,  is 
6 


82  THE  EPISTLE  TO  THE  ROMANS.  [iv.  6-8. 

the  source  of  the  formula:  "Justification  by  faith  with- 
out works,"  i.  e.  the  works  of  behevers  have  nothing 
whatever  to  do  with  their  justification. 

Ver.  7,  8.  A  quotation  from  Ps.  32  :  i,  2.  This  gives 
the  negative,  as  ver.  3  gives  the  positive  side  of  justifica- 
tion. Both  go  together.  On  the  one  hand,  justification 
is  treating  man  as  though  he  were  righteous;  on  the 
other,  it  is  the  passing  by  and  not  reckoning,  i.  e.  the  for- 
giving of  sins.  This  quotation  is  intended  to  show  that 
justification  does  not  consist  in  the  removal,  but  in  the 
covering  or  hiding  from  sight  of  sin.  However  far  sanc- 
tification  may  have  progressed,  sins  always  remain  in  this 
life.  "  When  David,  worn  out  by  perpetual  torture  of 
conscience,  breaks  forth  in  this  explanation,  it  is  certainly 
from  experience  that  he  speaks ;  for  he  had  served  God 
already  for  many  years.  Having  discovered,  then,  after 
his  great  progress,  that  all  are  miserable  who  are  called 
to  God's  tribunal,  he  exclaims  that  there  is  no  other  way 
of  obtaining  happiness,  than  by  the  Lord's  receiving  us 
into  grace  by  the  non-imputation  of  our  sins.  Thus  the 
imagination  of  those  is  refuted,  who  say  that  the  right- 
eousness of  faith  is  only  the  beginning,  and  that  by  works 
believers  obtain  possession  of  righteousness,  which  they 
have  acquired  by  no  merits"  (Calvin).  "Therefore, 
even  though  the  converted  and  believing  have  incipient 
renewal,  sanctification,  love,  virtue  and  good  works,  yet 
these  neither  can  nor  should  be  introduced  into  or  con- 
founded with  the  article  of  justification  before  God,  in 
order  that  the  honor  which  belongs  to  Him  may  remain 
with  Christ  the  Redeemer,  and,  since  our  new  obedience 
is  incomplete,  tempted  consciences  may  have  sure  con- 
solation "  (Formula  of  Concord,  p.  576). 


IV.  9,  10.]  THE  NEW  WAY,  AN  OLD   WAY.  83 

Neither  tJic  Circumcision  of  Abrahavi  ami  David,  nor 
their  Obscrva)ice  of  the  Laiv,  determined  their  Justifi- 
cation by  Faith  (vers.  9-18). 

9-18.  Is  this  blessing  tlien  pronounced  upon  the  circumcision,  or  upon 
the  uncircumcision  also  ?  for  we  say,  To  Abraham  his  faith  was  reckoned 
for  righteousness.  How  then  was  it  reckoned  .''  when  he  was  in  circumci- 
sion or  in  uncircumcision  ?  Not  in  circumcision,  but  in  uncircumcision  :  and 
he  received  the  sign  of  circumcision,  a  seal  of  the  righteousness  of  the  faith 
which  he  had  while  he  was  in  uncircumcision  :  that  he  might  be  the  father 
of  all  them  that  believe,  though  they  be  in  uncircumcision,  that  righteous- 
ness might  be  reckoned  unto  them;  and  the  father  of  circumcision  to  them 
who  not  only  are  of  the  circumcision,  but  who  also  walk  in  the  steps  of  that 
faith  of  our  father  Abraham  which  he  had  in  uncircumcision.  For  not 
through  the  law  was  the  promise  to  Abraham  or  to  his  seed,  that  he  should 
be  heir  of  the  world,  but  through  the  righteousness  of  faith.  For  if  they 
which  are  of  the  law  be  heirs,  faith  is  made  void,  and  the  promise  is  made 
of  none  effect :  for  the  law  worketh  wrath  ;  but  where  there  is  no  law,  neither 
is  there  transgression.  Vox  this  cause  it  is  of  faith,  that  it  viay  be  according 
to  grace ;  to  the  end  that  the  promise  may  be  sure  to  all  the  seed  ;  not  to 
that  only  which  is  of  the  law,  but  to  that  also  which  is  of  the  faith  of  Abra- 
ham, who  is  the  father  of  us  all  (as  it  is  written,  A  father  of  many  nations  have 
I  made  thee)  before  him  whom  he  believed,  e7>cn  God,  who  quickeneth  the 
dead,  and  calleth  the  things  that  are  not,  as  though  they  were. 

Vers.  9,  10.  "  But,"  continues  the  Apostle,  "  some  one 
may  say  that  justification  without  works  is  a  special 
privilege  of  the  circumcised,  since  the  O.  T.  passages, 
just  cited,  refer  to  Abraham  and  David."  The  answer 
begins  by  drawing  a  line  of  distinction  between  David 
and  Abraham.  "If  David  were  the  only  one  involved," 
the  implication  is,  "  this  might  be  assumed  as  the  basis 
of  an  argument."  But  with  respect  to  Abraham,  the  case 
is  not  so  clear.  David  was  circumcised  in  infancy;  Abra- 
ham, not  until  he  was  ninety-nine  years  old  (Gen.  17:24). 
To  which  period  of  Abraham's  life  did  this  declaration 
concerning  his  justification   belong?     The  answer  is  Not 


84  THE  EPISTLE   TO  THE  ROMANS.  [iv.  ii,  12. 

in  circumcision,  but  in  uncircumcision.  The  declaration 
of  Gen.  15:6  was  made  at  least  fourteen  years  before  the 
institution  of  circumcision  in  Gen.  15. 

Ver.  II.  The  sign  of  circumcision,  i.  e.  circumcision  as 
a  sign.  A  seal  of  tiie  righteousness  of  faith,  i.  e.  of  the 
righteousness  of  which  faith  has  been  made  the  possessor. 
In  Abraham's  case,  therefore,  circumcision  was  only  a 
pledge  of  the  justification  which  he  had  received  years 
before;  just  as,  under  the  New  Testament,  obedience  to 
the  new  law  and  the  new  life,  wrought  by  the  indwelling 
of  the  Holy  Spirit,  are  the  seal  of  the  righteousness  of 
Christ  which  the  believer  has  received.  Thus  circumci- 
sion was  neither  in  itself  an  act  which  conferred  irresist- 
ible grace  for  justification,  nor  was  it  valueless.  It  was 
an  attestation  of  the  divine  assurance  that  Abraham  was 
justified  by  grace  through  faith.  Nor  must  this  passage 
be  regarded  as  teaching  that,  in  all  cases,  justification 
preceded  circumcision.  That  he  might  be  the  father  of 
all  them  that  believe.  The  divine  intention,  at  the 
institution  of  circumcision,  had  in  view  a  community  of 
believers,  collected  from  all  nations  (Gen.  18:  18),  inde- 
pendently of  their  relations  to  circumcision.  The  sole 
bond  of  union  was  their  common  faith,  diffused  from 
Abraham  through  the  promise  given  him,  which  made 
him  the  true  spiritual  father  of  all  believers  (John  8  :  37, 
39).  Though  they  be  in  uncircumcision,  i.  e.  faith,  not 
circumcision  determines  the  matter.  That  righteousness 
might  be  reckoned,  i.  e.  "  Who  believe  so  as  to  receive 
the  imputed  righteousness  of  Christ." 

Ver.  12.  The  father  of  circumcision.  Abraham  is  the 
true  father  of  circumcised  believers.  Their  spiritual  one- 
ness with  him  is  determined  by  their  possession  of  faith, 
such  as  vVbraham  had  before  he  was  circumcised.  But 
who  also  walk   in  the  steps  of  that  faith.     Here   the 


IV.  12-14.]  THE  NEW  WAY,  AN  OLD   WAY.  85 

reference  is  made  not  merely  to  entrance  into  the  cove- 
nant, but  to  persevering  continuance  in  it.  Even  the 
once  having  the  faith  of  Abraham  is  nothing,  unless  that 
faith  be  carried  through  the  whole  life.  Thus  the  entire 
argument  of  these  two  verses  becomes  :  The  children  of 
Abraham  are:  i.  All  uncircumciscd  believers  ("All  them 
that  believe,  though  they  be  in  uncircumcision  "  ).  2.  All 
circumcised  believers.  3.  Both  only  as  long  as  they 
believe.  Thus  circumcision  has  nothing  to  do  with  mak- 
ing valid  the  offer  of  justification.  All  depends  on  faith. 
Whatever  value  circumcision  has,  is  as  a  means  of 
strengthening  faith,  by  the  pledge  of  God's  grace  which 
it  offers. 

Ver.  13.  For  gives  the  reason  why  Abraham's  father- 
hood was  more  far-reaching  than  the  sphere  of  circum- 
cised believers,  and  that  it  excluded  all  circumcised 
unbelievers.  Not  through  the  law,  i.  c.  through  any 
definitely  or  elaborately  arranged  system  of  ordinances. 
While  the  Mosaic  law  is  in  mind,  the  application  is  still 
wider.  According  to  Gal.  3:  17,  the  law  was  430  years 
later.  The  promise  referred  primarily  to  the  land  of 
Canaan  (Gen.  15:18;  17:8,  etc.).  But  a  preceding  promise 
indicated  that  its  scope  was  still  wider,  and  made  Abra- 
ham and  his  seed  heir  of  the  world.  It  referred  to  the 
universal  empire  of  the  Messiah  (Ps.  2  :  8),  the  sharing 
in  it  of  all  spiritual  chiklren  of  Abraham  (Matt.  5  :  5),  and 
beyond  this,  the  new  heavens  and  new  earth  (2  Pet.  3:13), 
with  all  that  believers  inherit  in  Christ  (i  Cor.  3:22). 
The  natural  seed  was  the  type  of  the  spiritual  ;  the  earthly 
Canaan,  the  type  of  heavenly.  Through  the  righteous= 
ness  of  faith.  Because  God  found  in  him  the  righteous- 
ness which  through  faith  He  had  given  him. 

Ver.  14.  If  they  which  be  of  the  law,  etc.  This  verse 
means:   If  man  is  to  earn  these  things  by  conformity  to 


86  THE  EPISTLE   TO   THE  ROMANS.  [iv.  14-16. 

law,  why  should  mention  of  righteousness  to  be  obtained 
in  a  different  way  have  been  made  ?  What  place  is  there 
for  any  promise  of  grace?  The  dilemma  is  :  Either  law 
or  the  righteousness  of  faith.  Either  law  or  promise. 
Admit  the  former,  and  you  deny  the  latter.  Salvation 
by  the  law  and  salvation  by  the  promise  are  incompatible 
propositions  (Gal.  3:18).  The  promise,  of  none  effect. 
"  For  if  the  promise  would  require  the  condition  of  our 
merits  and  the  law,  it  would  follow,  since  we  would 
never  fulfil  the  law,  that  the  promise  would  be  useless  " 
(Apology,  p.  90). 

Ver.  15.  For  the  law  worketh  wrath,  i.  e.  A  sinful 
man  has  neither  hope  nor  help  from  the  law.  No  grace 
is  there  (John  1:17).  Its  only  effect  upon  a  sinful  man 
is  to  bring  the  inner  sin  out  into  open  transgression,  and 
thus  to  increase  God's  wrath  against  the  sinner.  "  Thus 
the  divine  wrath  has  its  differences  of  degrees.  It  rests 
upon  the  unconscious  sinfulness  of  Adamitic  human 
nature  (Eph.  2:3;  John  3  :  3).  It  is  aggravated  by  the 
fact  of  sin  against  the  natural  perception  of  God  and  law 
of  conscience  (2:14,  15).  It  reaches  its  highest  point 
when  sin  is  developed  as  transgression  of  the  law  of  God 
revealed  from  without  "  (PlIILIPPi).  No  law,  no  trans= 
gression.  He  does  not  say,  no  sin.  A  transgression 
refers  to  a  positive  act  in  violation  of  a  divine  command 
or  prohibition.  The  general  corruption  is,  in  a  transgres- 
sion, determined  to  a  particular  point.  The  argument 
means  that  the  coming  of  law  adds  guilt  for  a  positive 
transgression  to  that  of  the  general  guilt  belonging  to 
the  person's  sinful  state. 

Ver.  16.  For  this  cause,  i.  e.  there  being  no  grace  by 
the  law.  It  is  of  faith.  The  promise  of  the  inheritance 
is  received  by  faith,  belongs  to  faith.  According  to  grace, 
i.  e.  that  it   may  be  bestowed   entirely  as  a  favor   from 


IV.  1 6.]  THE  NEW  WAY,  AN  OLD   WAY.  87 

God,  without  regard  to  man's  merit  or  worthiness,  so 
that  the  thought  of  relation  to  the  law  may  be  completely- 
excluded.  That  the  promise  may  be  sure.  For  if  the 
fulfilment  of  the  promise  depend  in  any  measure  upon 
man's  fulfilment  of  the  law,  it  is  rendered  uncertain. 
"  We  never  could  determine  when  we  would  have  sufifi- 
cient  merit  "  (Apology).  The  question  which  naturally 
occurs  whether  the  conditions  of  faith,  then,  do  not  inter- 
fere with  the  gratuity  of  the  promise  is  well  answered  : 
"  Although  the  promises  of  the  Gospel  are  received  by 
faith,  and  cannot  be  received  otherwise  than  by  faith, 
nevertheless,  on  this  account,  they  do  not  cease  to  be 
gratuitous:  first,  because  faith  itself  is  a  gift  of  God,  and 
not  our  work,  inasmuch  as  the  Holy  Ghost,  through  the 
word  of  the  Gospel,  enkindles  faith  in  our  hearts;  secondly, 
because  faith  does  not  concur  as  a  merit,  the  worth  of 
which  God  regards,  but  only  as  an  organ,  as  the  hand  of  a 
beggar,  which  in  receiving  alms  does  not  make  these  alms 
less  of  a  gratuity"  (GERHARD,  L.  T.  3  :  161).  AH  the 
seed,  i.  e.  all  who  believe.  The  next  clause  analyzes 
this  into  two  classes,  viz.  first,  That  which  is  of  the  law, 
i.  e.  believers,  who  by  birth  and  circumcision  were  once 
Jews,  and,  secondly,  That  which  is  of  the  faith,  i.  e.  those 
who  have  not  been  Jews,  and  who,  except  on  the  ground 
of  the  promise  of  grace  apart  from  the  law,  could  have 
no  hope  whatever  of  the  blessings  of  everlasting  life. 
Of  the  faith  of  Abraham.  Both  such  faith  as  Abraham  had, 
and  faith  proceeding  from  and  grounded  in  Abraham's 
faith,  as  the  bearer  to  the  world  of  the  divine  promise. 
Father  of  us  all  indicates  the  common  ground  on  which, 
by  faith,  both  Jew  and  Gentile  stand.  All  the  members 
of  the  Church  at  Rome  had  the  same  claim  to  this 
inheritance. 

Ver.  17.   As   Jt   \s  written   (Gen.    17  :  5).      This    is   "a 


88  THE  EPISTLE   TO  THE  ROMANS.  [iv.  17,  18. 

preaching  of  the  Gospel  beforehand  "  (Gal.  3  :  8).  Before 
him,  i.  e.  "  the  father  of  us  all  before  him,''  the  same  as 
though  he  had  called  Abraham  the  spiritual  father  of  all 
nations.  Abraham's  spiritual  children  embraced  repre- 
sentatives of  all  nations.  Some  were  Abraham's  children 
also  by  natural  descent,  sprung  from  his  own  body,  "  now 
as  good  as  dead  "  (ver.  19),  Others  were  made  Abraham's 
children  by  God's  special  order  and  command — not  by 
natural  inheritance— but  by  the  grace  of  Him  who  calleth 
the  things  that  are  not  as  though  they  were.  The 
pledge  of  this  introduction  of  Gentiles  among  the  seed 
of  Abraham  was  given  in  the  fact  that  even  Abraham's 
natural  offspring  in  Isaac  had  become  his  in  a  super- 
natural way.  The  same  grace  operated  in  both  cases. 
Why  should  it  be  regarded  an  impossibility  for  Gentiles 
to  be  spiritual  children  of  Abraham,  when  the  miracle  of 
the  birth  of  Isaac  is  regarded  ? 

TJie   Nature   of  Faith,   as   Illustrated  by   the   Faith   of 
Abraham  (vers.  18-25). 

18-25.  Who  in  hope  beUeved  against  hope,  to  the  end  that  he  might  be- 
come a  father  of  many  nations,  according  to  that  which  had  been  spoken, 
So  shall  thy  seed  be.  And  without  being  weakened  in  faith  he  considered 
his  own  body  now  as  good  as  dead  (he  being  about  a  hundred  years  old), 
and  the  deadness  of  Sarah's  womb  :  yea,  looking  unto  the  promise  of  God, 
he  wavered  not  through  unbelief,  but  waxed  strong  through  faith,  giving 
glory  to  God,  and  being  fully  assured  that,  what  he  had  promised,  he  was 
able  also  to  perform.  Wherefore  also  it  was  reckoned  unto  him  for  right- 
eousness. Now  it  was  not  written  for  his  sake  alone,  that  it  was  reckoned 
unto  him  ;  but  for  our  sake  also,  unto  whom  it  shall  be  reckoned,  who  be- 
lieve on  him  that  raised  Jesus  our  Lord  from  the  dead,  who  was  delivered 
up  for  our  trespasses,  and  was  raised  for  our  justification. 

Ver.  18.  In  hope,  i.  e.  a  hope  inspired  by  God's  promise 
became  the  motive  of  his  faith.  Against  hope,  i.  e.  where 
all  hopes  according  to  the  natural  order  were  vain.     The 


IV.  i8,  19.]  THE  NEW  WAY,  AN  OLD   WAY.  89 

former  refers  to  natural ;  the  second,  to  supernatural 
hope.  "  For  unless  faith  soar  aloft  on  heavenly  pinions, 
so  as  to  look  down  upon  all  carnal  sense,  it  will  always 
stick  in  the  mire  of  the  world  "  (Calvin).  To  the  end 
that  he  might.  This  translation  shows  that  the  trans- 
lators regard  this  as  expressing  the  divine  purpose  in 
bestowing  the  faith.  But  we  prefer  to  regard  this  clause 
as  declaring  what  Abraham  believed,  viz.  "  He  believed 
that  he  would  become  the  father  of  many  nations."  The 
Greek  construction  is  a  peculiarly  emphatic  one  to  declare 
how  he  threw  himself  ujDon  God's  promise,  away  from 
self,  and  all  else.  That  promise  henceforth  became  the 
one  determinative  principle  of  his  life. 

Ver.  19.  He  considered  his  own  body.  The  best  manu- 
scripts omit  the  negative  found  in  A.  V.  In  the  popular 
understanding,  the  general  sense  does  not  vary.  When 
the  negative  is  accepted,  the  passage  means  he  did  not 
take  the  deadness  of  his  body  into  the  account.  When 
omitted,  the  thought  gains  force.  He  is  then  regarded 
as  reflecting  on  his  age  and  the  deadness  of  his  body. 
When  the  promise  was  made,  he  did  not  forget  this  (Gen. 
17  :  17),  but  declared  it  to  God.  But  his  word  of  seeming 
astonishment  and  his  laugh  came  not  from  doubt,  but 
from  joy.  He  knew  all  this,  says  Paul,  and  yet  he  be- 
lieved. "  I  think  that  Christ  had  in  mind  this  very  pas- 
sage (Gen.  17:17),  when  he  said  (John  8:56):  'Your 
father  Abraham  rejoiced  to  see  my  day,  and  he  saw  it, 
and  was  glad.'  For  his  falling  on  his  face  and  laughing, 
as  Christ  explains,  was  only  the  expression  of  a  soul  over- 
flowing with  joy,  in  the  fact  that  he  now  was  certain  that 
he  would  be  the  father,  and  Mary,  the  mother  of  Jesus 
Christ,  through  whom  salvation  and  blessing  would  come 
to  the  whole  world  "  (Luther).  The  deadness,  etc. 
(Comp.  Gen.  18  :  11.) 


90  THE  EPISTLE  TO  THE  ROMANS.  [iv.  20,  21. 

Ver.  20.  Looking  unto  the  promise.  "  Looking  "  is 
not  in  the  Greek  text,  but  is  carried  over  in  thought  from 
"  considered  "  of  the  preceding  verse.     He  Wavered  not. 

There  was  no  hesitation  or  doubt.  The  word  used  also 
in  ch.  14  :  23  ;  Matt.  21  :  21  ;  Acts  10  :  20  ;  James  i  :  6, 
means  Hterally  to  discriminate.  "All  this,"  the  thought 
is,  "  made  no  difference,  when  he  had  an  explicit  promise 
from  God.  He  did  not  stop  to  sift  evidence  concerning 
that  of  which  God  assured  him."  Through  unbelief.  He 
could  not  waver,  since  all  vacillation  comes  from  un- 
belief; and  from  this  he  was  free.  Waxed  strong,  i.  e. 
His  faith  grew  as  it  was  exercised.  Giving  glory  to  God. 
"  Glory  is  the  sum  of  the  attributes  of  God.  To  give 
glory  is  to  ascribe  to  God  His  true  character  as  the 
Almighty,  the  All-holy,"  etc.  (Liddon).  "  To  God,  he 
ascribed  the  glory  of  truth,  for  even  should  God  promise 
what  is  impossible,  he  deceives  no  one;  and  \\\q.  glory  of 
poivcr,  for  since  nothing  is  impossible  to  God,  he  was  full 
of  confidence  that  God  would  accomplish  that  which  the 
natural  order  does  not  effect.  These  are  the  two  ful- 
crums  of  faith;  and  he  who  finally  accepts  them  to  the 
honor  of  God  brings  his  faith  into  captivity  to  the  obedi- 
ence of  Christ.  It  is  a  characteristic  of  all  believers  " 
(Baldwin). 

Ver.  21.  Being  fully  assured,  i.  e.  being  perfectly  cer- 
tain. Same  word  in  ch.  14  :  5  ;  Col.  4: 12,  and  correspond- 
ing noun  in  Col.  2  :  2  ;  i  Thess.  1:5;  Heb.  6:11;  10  :  22. 
This  was  an  important  proof-text  in  the  controversies 
against  the  decrees  of  Trent,  in  which  the  Roman 
Catholics  deny  that  certainty  is  an  attribute  of  justify- 
ing faith.  The  word  here  used  excludes  all  doubt  from 
faith.  The  older  Protestant  expositors  refer  to  the 
etymology  of  the  word  as  indicating  the  filling  of  the 
sails  of  a  ship  with  wind.     Thus  GERHARD  (I..  T.  3  :  366) : 


IV.  21-24-  'J^J^E  iVEll^  IVAY,  AN  OLD   WAV.  91 

"  Ships  which  are  borne  along  with  full  sails  go  towards 
the  appointed  place  by  the  most  direct  course,  hasten 
with  utmost  speed,  never  pause,  nor  look  for  rocks  or 
shoals, — all  of  which  may  be  most  forcibly  applied  to 
faith  firmly  cleaving  fast  to  the  divine  promises."  GODET, 
however,  makes  a  different  application  :  "  To  fill  a  vessel 
to  the  brim.  This  word,  used  in  the  passive,  applies  to 
a  man  filled  with  a  conviction  which  leaves  no  place 
in  his  heart  for  the  least  doubt."  What  God  had 
promised.  Faith  is  thus  in  its  real  nature  a  relation  of  a 
person  to  a  Person.  Whenever  it  appears  as  the  accept- 
ance of  a  statement,  that  statement  is  accepted  solely 
because  of  Him  who  makes  it.  Faith  is  trust  in  God, 
which  necessarily  expresses  itself  in  the  acceptance  of  all 
that  God  teaches,  and  the  self-surrender  of  the  heart  to 
all  that  God  wills. 

Vcr.  22.  Wherefore,  i.  c.  Since  there  was  such  com- 
plete surrender  to  God  of  all  that  pertained  to  self,  and 
such  absolute  reliance  on  God's  promise.  It  was  reck= 
oned.  The  construction  is  impersonal.  The  meaning  is: 
"  He  was  reckoned  righteous."  "  He  was  treated  as 
though  righteous."  For  explanation  of  the  expression, 
see  notes  on  ver.  3. 

Ver.  23,  24.  (Comp.  Rom.  15  :  4.)  Shall  be  reckoned. 
The  Greek  construction  emphasizes  the  certainty  of  what 
is  prophesied  to  take  placc.^  All  who  believe  shall,  when 
they  believe,  find  this  righteousness  imputed  also  to 
them.  The  object  here  is  to  show  that  the  terms  of 
salvation  to  believers  under  the  present  dispensation  are 
identical  with  those  in  the  case  of  Abraham.  All  are 
justified  solely  through  faith  in  God's  promise.  The  only 
difference  is  that  the  faith  of  Abraham  was  directed  to 

^  Mtilo  with  the  infinitive  is  used,  in  general,  of  what  is  sure  to  happen  " 
(Thayer). 


92  THE  EPISTLE  TO  THE  ROMANS.  [iv.  24,  25, 

the  future  towards  a  coming  Saviour,  while  that  of  those 
under  the  N.  T.  embraces  a  Saviour  who  has  come  and 
wrought  complete  redemption.  Most  that  to  him  was  a 
matter  of  expectancy  is  to  us  one  of  accomplished  fact. 
Who  believe.  The  present  tense  indicates  that  justifica- 
tion occurs  wJicn  men  believe,  '^qq  Augsburg  Confession, 
Art.  iv. :  "  Men  are  justified  freely  for  Christ's  sake  through 
faith,  when  they  believe  that  they  are  received  into  favor 
and  their  sins  forgiven  for  Christ's  sake."  On  him.  Faith 
is  not  simply  a  persuasion  of  the  truth  of  an  historical  fact ; 
but  it  is  a  relation  of  person  to  person.  Back  of  the  fact 
lies  the  Person  whom  the  fact  reveals.  The  same  Person  to 
whom  Abraham  looked  for  the  fulfilment  of  the  promise 
is  the  One  whose  power  and  faithfulness  have  been  mani- 
fested to  a  later  age  in  the  resurrection  of  Christ,  and 
upon  whom,  therefore,  believers  of  the  N.  T.  confidently 
rely.  That  raised  Jesus  our  Lord.  The  resurrection  is 
mentioned  as  attesting  the  completion  of  the  redemption 
promised  Abraham. 

Ver.  25.  Delivered  up.  A  frequent  expression  for  the 
surrender  of  the  Son  of  God,  as  a  victim  for  the  sins  of 
the  world.  In  ch.  8  :  32,  the  Father  is  said  to  have 
delivered  up  the  Son.  In  Gal.  i  :  4  ;  2  :  20,  and  Eph.  5  :  2, 
the  Son  is  said  to  have  given  Himself  for  us.  In  Matt. 
20  :  19  ;  27:2;  Mark  15  :  10,  etc.,  He  is  said  to  have  been 
delivered  by  the  Pharisees,  elders,  priests,  etc.,  and  in 
John  19  :  16  by  Pilate.  The  harmony  of  the  divine  and 
human  factors  in  the  delivery  of  Christ  to  death  is  sj:ated 
in  Acts  2:23  and  John  19:11.  For  our  trespasses. 
Literally,  "  on  account  of  our  trespasses,"  in  order  that  a 
satisfaction  for  them  might  be  rendered  and  God's  wrath 
propitiated.  (Comp.  John  i  :  29  ;  Is.  53  :  6  ;  i  Pet.  2  :  24.) 
Abraham's  faith  in  this  delivery  of  Christ  to  death  was 
confessed  in  his  words  on  Mt.  Moriah  (Gen.  22  :  8).     For 


IV.  2S-]  THE  NEW  WAY,  AN  OLD   WAY.  93 

our  justification.  Literally,  "  on  account  of."  As  our  sins 
caused  His  death,  so  our  justification  caused  His  resurrec- 
tion. When  our  sins  were  not  yet  atoned  for,  and  God's 
wrath  was  not  yet  appeased,  He  endured  death  and  passed 
beneath  God's  wrath  for  our  sakes.  When  the  demands 
of  the  law  were  completely  satisfied,  and  every  sin  had 
received  the  full  penalty  which  it  merited,  and  God's 
wrath  was  turned  to  love,  justification  was  provided  for 
us.  Hence,  because  the  work  of  redemption  had  reached 
its  consummation,  and  there  were  no  more  sins  for  which 
an  offering  was  to  be  made,  he  rose  again  **  on  account  of 
our  justification.''  Potential  justification  for  all  men  is 
thus  certified  to  by  Christ's  resurrection.  "  When  the 
debtor  is  proved  insolvent,  his  security  is  thrown  into 
prison  ;  but  as  soon  as  the  latter  succeeds  in  clearing  the 
debt,  the  debtor  is  legally  set  free,  and  his  security  is 
liberated  with  him.  We  sin.  He  dies;  we  are  justified. 
He  lives  again.  So  long  as  the  security  is  in  prison,  the 
debt  is  not  paid  ;  the  immediate  effect  of  payment  would 
be  his  liberation  "  (Godet).  (Comp.  i  Cor.  15: 17.)  An- 
other interpretation  regards  the  Greek  preposition  dia, 
here  used,  as  meaning  "  for  "  (so  the  A.  V.  and  R.  V.), 
and  explains  this  clause  as  meaning  that  the  resurrection 
of  Christ  was  necessary  in  order  to  produce  justifying 
faith  in  the  hearts  of  men,  the  resurrection  being  the 
great  argument  in  the  Apostolic  preaching  to  bring  men 
to  Christ.  For  it  proves  that  the  death  of  Christ  was 
not  that  of  a  malefactor  or  of  a  misguided  zealot,  but  a 
vicarious  death  for  our  sins;  and  thus  renders  the  appro- 
priation by  faith  of  this  death  possible.  "  Without  His 
resurrection,  the  atoning  work  of  His  death  would  have 
remained  without  subjective  appropriation  ;  His  surrender 
for  our  transgressions  would  not  have  attained  its  end — 
our  justification  "  (Meyer).     While  this  explanation  is 


94  'i'nt-  EPi^TLi-:  TO  rni-i  koma.xs.  [iv.  .-5. 

the  one  more  commonly  given,  and  alTirms  a  doctrine 
which  is  entirely  in  harmony  with  Scripture,  nevertheless 
we  cannot  regard  it  as  justifying  the  change  in  the  mean- 
ing of  the  preposition  dia  from  the  sense  used  in  the 
former  clause. 

If  it  be  objected  to  the  interpretation  here  acceptetl 
that  justification  for  each  believer  begins,  not  from  oui 
Lord's  death,  but  from  the  time  that  this  death  is  appro- 
priated by  faith,  the  answer  is  correctly  given :  "  The 
Apostle  here  states  the  ideal  of  the  matter;  he  means 
not  individual  justification,  but  the  work  which  forever 
secured  justification  for  the  belie\  ing  Church.  A  close 
parallel  is  the  //  is  finished  {}o\\\\  19  :  30).  In  the  Divine 
Idea,  every  future  believer  was  declared  to  be  justified, 
through  an  accomplished  Propitiation,  when  Jesus  rose  " 
(Moule).  We  go  even  farther,  and  say  that  .so  far  as 
God  was  concerned  there  was  already  at  Christ's  resurrec- 
tion justification  for  all  men  ;  only  this  justification  had 
afterwards  to  be  appropriated  b)-  those  to  whom  it  would 
be  applied  and  whom  it  would  benefit. 

Section  III. — The  Gospel  Trovisions  for  Justi- 
fication, NOT  TEMTORARV,  but  PERMANENT 
(5  :  1-21). 

The  harmony  between  the  O.  and  N.  T.  has  been 
established  by  the  argument  just  given.  The  Apostle 
proceeds  next  to  show  that  justification  is  not  simply  a 
matter  of  the  present.  He  looks  forward  into  the  future, 
and  declares  the  blessedness  of  the  justified  man  both 
for  time  and  eternity.  As  all  humanity  had  fallen  into 
sin,  so  complete  deliverance  for  all  humanity  is  provided 
through  redemption  in  Christ. 


V.  I.]  77//';  ao.Sr/:L   PKOV/S/OXS  I'Eh'AlANKN'i:  ^5 

{a.)    llw  Security  of  the  Justified  Proved  by  an  Ari^umcnt 
from  the  Love  and  Mercy  of  (Jod  (vers,  i  -  i  \). 

i-ii.  IJeing  therefore  justified  by  faith,  let  us  have  peace  with  God 
through  our  Lord  Jesus  Christ;  through  whom  also  we  have  liad  ouraccess 
by  faith  into  this  grace  wherein  we  stand,  and  let  us  rejoice  in  hope  of  the 
glory  of  f  Jod.  And  not  only  so,  jjut  let  us  also  rejoice  in  our  tribulations  : 
knowing  tliat  tribulation  worketh  patience  ;  and  patience,  probation  ;  and 
probation,  hope:  and  hope  putteth  not  to  shame  ;  because  the  love  of  God 
hath  been  shed  abroad  in  our  hearts  through  the  Holy  (Jhost  which  was 
given  unto  us.  For  whde  we  were  yet  weak,  in  due  season  Christ  died  for 
the  ungodly.  For  scarcely  for  a  righteous  man  will  one  die :  for  perad- 
venture  for  the  good  man  some  one  would  even  dare  to  die.  But  God  com- 
mendeth  his  own  love  toward  us,  in  that,  while  we  were  yet  sinners,  Christ 
died  for  us.  Much  more  then,  being  now  justified  by  his  blood,  shall  we  be 
saved  from  the  wrath  of  God  through  him.  For  if,  while  we  were  enemies, 
we  were  reconciled  to  God  through  the  death  of  his  .Son,  much  more,  being 
reconciled,  shall  we  be  saved  by  his  life ;  and  not  only  so,  but  we  al.so  rejoice 
in  God  through  our  Lord  Jesus  Christ,  through  whom  we  have  now  received 
the  reconciliation. 

Vcr.  I.  Being  therefore  justified.  Tin's  connects  with 
the  last  clause  of  preceding  chapter,  where  justification  is 
mentioned.  At  the  same  tinae,  it  brings  the  attention  of 
the  reader  back  to  the  main  argument  by  which  the 
universality  of  grace  has  been  proved,  viz.  Justification 
by  Faith.  By  faith.  "  Faith  justifies,  not  by  itself,  by 
its  own  worth  or  value,  or  by  moving  God  to  justify  the 
believer,  but  because,  as  an  instrument  or  receptive 
means,  it  lays  hold  of  tlie  merit  of  Christ,  in  view  of 
which  God  is  moved  to  pardon  and  consider  righteous,  of 
His  mere  grace,  the  penitent  sinner  believing  in  Christ " 
(HOLLAZIUS).  The  meaning  cannot  be  misunderstood,  if 
the  connection  with  preceding  verse  and  the  correct  inter- 
pretation of  the  latter  be  kept  in  view.  Chapter  4  :  25 
treats  of  the  provision  of  justification  for  mankind  ;  this 
verse,    of    its    subjective    appropriation.      V,y    faith,    man 


96  THE  EPrSTLE   TO   THE  ROMANS.  [v.  i. 

takes  to  himself  and  claims  God's  forgiving  love.  We 
have  peace.  Upon  this  translation,  found  in  the  A.  V., 
the  American  revisers  insist.  The  difference  in  the 
original  depends  only  upon  the  question  of  a  long  or  a 
short  o.  While  the  preponderance  of  manuscripts  favors 
the  R.  V.  "let  us  have  peace,"  the  change  is  inconsistent 
with  the  entire  argument.  This  is  no  place  for  personal 
appeal  and  a  practical  application.  Hence  the  greater 
number  of  expositors,  including  Philippi,  Meyer,  Weiss, 
Godet,  etc.,  insist  that,  in  this  case,  the  testimony  of  the 
manuscripts  is  not  determinative  of  the  text.  Internal 
evidence  undoubtedly  has  its  weight,  especially  when  the 
variation  of  the  text  may  be  explained  by  the  early 
liturgical  use  of  the  passage,  in  which  the  indicative 
might  readily  have  given  place  to  the  subjunctive.  The 
thought  in  this  connection  is  not  man's  disposition  to- 
wards God,  but  God's  disposition  towards  man.  God's 
anger  is  over,  and  He  has  towards  the  justified  no  thoughts 
but  those  of  love.  (Comp.  Eph.  2  :  14,  16,  17.)  No  refer- 
ence is  made  here  to  peace  of  conscience,  which  is  desig- 
nated "  peace  from  God  "  (ch.  i  :  7),  or  "  the  peace  of  God  " 
(Phil.  4  :  7),  but  never  "  peace  with  God."  Through  our 
Lord  Jesus  Christ.  The  whole  argument  is :  God  now  is 
reconciled,  not  because  of  our  works,  but  because  of  the 
righteousness  of  Christ,  which  through  faith  is  ours. 

The  too  much  overlooked  commentary  of  Axsel:\I 
brings  out  well  the  thought  of  the  verse  according  to  the 
contrast  which  Paul  had  in  mind:  "Justified  by  faith,  let 
us  have  peace  with  God,  which  you  do  not  have  as  long 
as  you  claim  for  yourselves  a  false  justification,  some  by 
the  law,  others  by  the  powers  of  the  free  will.  It  is  as 
though  he  said  :  This  dissent  that  you  boast  of  your  own 
merits,  as  though  you  were  justified  by  yourselves,  is 
against  God.     But  justification  which  is   of   faith   makes 


V.  I,  2.]       THE  GOSPEL  rROVISIOAS  PERMANENT.  97 

peace  w  ith  God,  because  it  expels  the  hostile  presump- 
tion of  human  merits  and  humbly  submits  itself  to  God, 
acknowledging  that  we  are  saved  solely  by  grace  alone. 
We  are  justified  by  faith,  and,  nevertheless,  gratuitously, 
because  even  faith  is  a  gift  of  God." 

Ver.  2.  As  ver.  i  treats  of  peace,  this  verse  treats  of 
hope.  The  grace  or  favor  of  God  is  far  more  than  peace. 
It  freely  bestows  all  the  blessings  of  everlasting  life.  It 
is  here  described  as  a  state  into  which  believers  enter, 
and  in  which  they  stand  ;  it  is  not  therefore  a  mere])' 
transitory  experience  of  God's  love.  We  have  had  our 
access.  Comp.  this  with  the  present  tense  of  A.  V. 
Emphasis  is  laid  upon  the  fact  that  it  is  through  Christ 
alone  that  the  very  first  approaches  of  divine  grace  were 
enjoyed.  The  reference  is  to  the  past ;  when  they  be- 
came Christians,  they  had  this  access.  The  law  did  not 
begin  the  work,  and  Christ  complete  it ;  but  before  and 
without  our  fulfilment  of  the  law,  Christ  brought  this 
grace.  The  question  has  been  earnestly  discussed  as  to 
whether  "  access  "  be  understood  as  transitive  or  intran- 
sitive. While  the  two  meanings  may  be  in  a  measure 
hai-monized,  the  above  explanation  is  given  according  to 
the  view  of  those  who  take  it  transitively,  as  meaning 
"  introduction  "  (TlIOLUCK,  Mever,  Welss,  Gifford). 
The  words  are  used  in  the  classics  "  of  the  manoeuvre 
by  which  an  engine  of  war  is  brought  close  to  the  walls 
of  a  besieged  city."  Rut  the  intransitive  meaning  ad- 
vocated here  by  Philippi,  Cremer,  Godet,  has  equal 
weight  of  classical  usage,  where  it  is  often  applied  to 
access  to  a  king,  and  where  such  approach  was  made 
through  a  -p<i<7aywys{)<s^  a  word  derived  from  this  noun. 
And  we  also  rejoice.  Whether  this  reading  or  "  let  us 
rejoice  "  be  correct,  must  be  decided  from  the  reading 
adopted  in  ver.  i.  The  American  revisers  and  the 
7 


98  THE  EPISTLE   TO   THE  ROMANS.  [v.  2,  3. 

Authorized  version  prefer  this  reading.  "  And  "  connects 
"  rejoice  "  with  "  we  have  peace  with  God  "  of  preceding 
verse,  the  clause  "by  whom  .  .  .  stand"  being  paren- 
thetical. Then  the  whole  thought  is  justified  by  faith, 
with  respect  to  the  present  we  have  peace,  and  with 
respect  to  the  future  "  we  rejoice  in  hope."  The  word  for 
"rejoice,"  or  more  properly  "boast"  or  "glory."  As 
Bengel  suggests  the  "glorying,"  excluded  in  3:27,  is 
now  admitted.  There  is  no  glorying  by  the  Law,  but 
there  is  by  the  Gospel.  The  glory  of  God  is  that  which 
God  has  and  believers  are  one  day  to  share  (John  17  :  22  ; 
I  Thess.  2:12;  Rev.  21:11;  2  Pet.  1:4;!  John  3  :  2). 
(Phil.) 

Ver.  3.  And  not  only  so,  i.  e.  we  rejoice  not  only  in 
hope,  but  even  in  the  midst  of  tribulations.  He  writes 
from  the  consciousness  of  the  seeming  contradiction  of 
this  profusion  of  joy  to  a  life  full  of  toils  and  hardships, 
and  especially  of  troubles  that  he  is  called  upon  to  en- 
dure because  of  his  testimony  to  the  Gospel.  But  these, 
he  answers,  detract  nothing  from  the  blissfulness  of  his 
hope.  While  tribulations  blight  the  hopes  and  end  the 
boasting  of  the  natural  man,  the  Christion  rejoices  even 
though  they  fall  heavily  upon  him  (Matt.  5:10,  22; 
Acts  5:41;  I  Pet.  4:  12  sq.).  In  our  tribulations.  In  the 
preceding  verse,  he  says  "  rejoice  in  hope."  But  in  the 
Greek,  different  prepositions  are  used.  We  do  not  rejoice 
in  tribulations,  as  we  rejoice  in  (or  as  the  Greek  says 
"  upoii  " )  hope.  We  rejoice  upon  hope,  even  in  the 
midst  of  our  tribulations,  is  the  meaning.  Hope  underlies 
all  the  joy.  Sustained,  buoyed  up  by  hope,  we  rejoice  in 
our  tribulations.  Patience.  The  word  here  used  is  not 
the  mere  passive  virtue  of  meek  endurance,  but  the 
active  one  of  perseverance  under  suffering  and  discourage- 
ment.    In  the   natural   man,   tribulation,    or  even   delay 


V.  4,  5-]        ^-'^^^  GOSPEL  PRO  VISIONS  PERMANENT.  C)C) 

and  opposition,  produce  impatience,  and  often  a  surren- 
der of  the  good  cause  which  they  had  espoused  (Matt. 
13:21). 

Ver.  4.  Probation.  Lit.  testing.  (Comp.  2  Cor.  8  :  2.) 
We  learn  the  preciousness  and  sustaining  power  of  faitli 
as  we  remain  true  to  God  amid  our  trials  (i  Pet.  i  :  7). 
Hope.  Because  "  as  the  Christian  is  tried,  he  is  tlirown 
forward  for  support  upon  the  unseen  future"  (LlD.). 
The  reference  must  of  course  be  to  a  still  higher  degree 
of  hope.  "  Hope  returns  in  a  circle  upon  itself.  Faith 
tested  and  approved,  produces  hope  in  enhancing  and  con- 
firming it  ;  for  in  the  spiritual  life,  every  enhancement  and 
confirmation  is  at  the  same  time  a  fresh  act  of  production. 
Comp.  John  2  :  1 1,  where  the  faith  of  the  disciples  already 
existing  is  produced  by  the  miracle  of  Jesus,  in  so  far  as 
by  the  miracle  it  is  heightened  and  corroborated  "  (PlllL.). 
(See  also  James  i  :  12.) 

Ver.  5.  And  hope,  viz.,  the  hope  of  God's  glory,  ver.  2, 
"  the  Christian  hope  which  has  its  foundation  in  the  con- 
sciousness of  justification,  and  is,  therefore,  to  be  dis- 
tinguished from  all  merely  self-devised  hope  "  (Weiss). 
Putteth  not  to  shame.  Does  not  disappoint.  The  love 
of  God.  Not  our  love  to  God,  but  God's  love  to  us,  as 
the  succeeding  verses  clearly  show.  (Comp.  8  :  39  ;  2  Cor. 
13  :  13.)  Constantly  experiencing  new  proof  of  this  love, 
our  hopes  can  never  be  disappointed.  Hath  been  shed 
abroad.  Poured  out  from  heaven  upon  us,  with  the  sug- 
gestion of  the  fulness  and  richness  of  the  gift  (Tit.  3  :  6). 
The  result  is  the  certainty  of  God's  favor  and  everlasting 
life.  With  this  love  and  certainty  made  ours,  tribulations 
cannot  be  regarded  evidences  of  God's  wrath,  but  only  of 
His  love.  Through  the  Holy  Ghost.  Hence  it  is  not 
simply  by  an  inference  which  we  draw  from  the  consider- 
ation of  the  facts  of  Redemption,  that  wc  are  assured  of 


lOO  THE  EPISTLE   TO   THE  ROMANS.  [v.  6,  7. 

this  love,  but  by  the  agency  of  the  Holy  Ghost  who  ac- 
companies our  contemplation  of  the  truth  with  His  pres- 
ence and  working.  (Comp.  8  :  16;  2  Cor.  i  :  22  ;  Eph. 
1:13.)  Which  was  given  unto  us.  Not  an  unnecessary 
clause,  as  might  be  inferred  from  its  treatment  by  most 
expositors.  The  aorist  participle  refers  to  a  gift  made  at 
a  definite  time  in  the  past,  viz.  on  the  Day  of  Pentecost. 
The  Holy  Ghost  given  them  abides  in  the  Church  forever 
(John  14  :  16).  He  is  here  on  earth,  attesting  in  men's 
hearts  the  wonders  of  God's  love.  They  find  their  as- 
surance of  salvation  not  in  ecstatic  raptures,  whereby 
they  are  raised  to  Heaven,  but  in  the  Word  sealed  by  the 
Holy  Spirit  (10:6-8). 

Ver.  6.  For.  A  proof  of  this  love  of  God  is  intro- 
duced. While  we  were  yet  weak,  i.  e.  in  our  utter  help- 
lessness. In  due  season.  At  the  proper  time ;  either 
when  our  sins  particularly  needed  it,  or,  more  probably, 
as  in  3  :  5,  as  appointed  by  God  (Gal.  4  :  4).  For.  In 
behalf  of.  The  ungodly.  Those  whose  sins  were  par- 
ticularly aggravating  and  deserving  God's  wrath.  "  Christ, 
the  Son  of  God,  was  given,  not  for  the  righteousness  of 
saints,  but  for  the  unrighteousness  of  sinners  "  (LUTHER). 
No  contrast  is  intended  here  between  different  classes  of 
men.  The  meaning  is:  "  For  all  as  ungodly,"  or  "  for  us 
as  ungodly."  If  we  claim  not  to  belong  to  the  ungodly, 
we  exclude  ourselves  from  the  benefits  of  Christ's  death 
(Luke  5:31)- 

Ver.  7.  For  scarcely.  A  proof  that  God's  love  is  with- 
out anything  in  human  love  with  which  to  compare  it. 
A  righteous  man  .  .  .  the  good  man,  The  former 
is  one  careful  to  perform  all  duties  required  of  him  ;  the 
latter  delights  to  confer  favors  upon  others.  "  The  right- 
eous man  does  what  he  ought,  keeps  within  the  limits  as- 
signed him,  limits  which  he  neither  selfishly  nor  unselfish- 


V.  8,  9]        THE  GOSPEL  PROVISIONS  PERMANENT.  loi 

ly  transgresses,  and  gives  to  every  one  his  due;  the  good 
man  does  as  much  as  ever  he  can,  and  proves  his  moral 
quahty  by  promoting  the  well-being  of  him  with  whom 
he  has  to  do  ;  accordingly  here  also  the  article  is  added  to 
indicate  a  special  relation  between  the  persons  spoken  of  " 
(Cremer).  For  the  former  it  is  scarcely  conceivable  that 
any  one  should  be  willing  to  die,  although  the  possibility 
of  death  for  the  latter,  under,  however,  very  exceptional 
circumstances,  is  conceded. 

Ver.  8.  But  God  commendeth,  i.  e.  proves  his  own 
love,  as  contrasted  with  the  love  that  might  lead  to  self- 
immolation  for  a  good  man.  "  The  expression  contrasts 
God's  manner  of  loving  with  ours.  God  cannot  look 
above  Him  to  devote  Himself,  as  we  may,  to  a  being  of 
more  worth  than  Himself.  His  love  turns  to  that  which 
is  beneath  Him  (Is.  57:  15)"  (GOD.).  While  we  were 
yet  sinners,  "  Sinners  "  is  in  contrast  with  "  the  good 
man  "  of  ver.  7.  "Yet  sinners"  is  in  contrast  with  what 
by  God's  grace  justified  persons  have  now  become.  It 
means  before  we  were  forgiven  or  justified  ;  before  we 
had  faith  ;  before  we  had  been  introduced  into  the  grace 
wherein  we  stand  (ver.  2).  Christ,  viz.  as  God  incarnate, 
seen  and  known  of  men.  (See  note  on  i  :  7.)  Died  for  us. 
No  clearer  statement  than  this  could  be  given  of  the 
doctrine  of  a  vicarious  satisfaction  for  sin. 

Ver.  9.  Much  more.  An  argument  from  the  greater 
to  the  less.  If  God's  love  has  been  such  as  has  been 
stated  in  ver.  8,  there  is  nothing  that  we  may  not  rely 
upon  it  to  do  ;  if,  at  such  a  sacrifice,  He  saved  us  from  a 
greater  ruin,  we  surely  should  not  doubt  His  support  and 
intervention  in  dangers  far  less  imminent  and  circum- 
stances far  less  extreme.  The  "  much  more  "  refers  in 
thought  to  our  assurance,  not  to  salvation.  Being  now 
justified  by  his  blood.      In  God's  sight,  therefore,  no  longer 


102  Tllli  EPISTLE   TO   THE  ROMANS.  [v.  lo,  ii. 

sinners,  but  cleansed  from  all  sin  (i  John  i  .-7),  and  hav- 
ing the  righteousness  of  God  (10:4).  If  God,  then,  so 
loved  us  when  we  were  without  righteousness,  and  were 
only  sinners,  much  more  may  we  be  assured  that  the 
same  love  will  complete  our  salvation,  when  we  are  freed 
from  the  guilt  of  sin,  and  are  in  God's  sight  the  Holy  One 
that  Christ  is.  (Comp.  8  :  32.)  "  By  His  blood  "  recurs  to 
redemption  by  Christ's  death  in  vers.  6-8.  The  wrath, 
viz.  that  impending  on  the  Day  of  Judgment  (2:5,6;  i 
Thess.  I  :  10;  2  Thess.  i  :  8).  Through  him,  i.  e.  through 
the  efiflcacious  work  of  the  Risen  and  Ascended  and  Ex- 
alted Christ. 

Ver.  10.  For  if  while  we  were  enemies.  The  same 
thought  as  in  ver.  9.  By  its  repetition  in  different  words, 
it  is  interpreted.  "Three  stages  are  indicated,  enemies, 
reconciled,  saved.  Divine  love,  which  has  brought  us 
from  the  first  to  the  second,  will  yet  more  certainly  bring 
us  from  the  second  to  the  third  "  (GOD.).  Enemies. 
Those  beneath  God's  wrath ;  since  the  death  of  Christ 
overcame  not  man's  enmity  to  God,  but  God's  wrath 
toward  man.  We  were  reconciled.  Rendered  pleasing 
to  God,  a  synonym  for  "  justified  "  of  the  preceding  verse. 
By  his  life.  The  death  of  Christ,  our  justification  ;  the 
life  of  Christ,  our  sanctification  and  glorification  (John 
14:19;  Gal.  1:20;  ch.  8:34).  If,  when  an  enemy  of  God, 
He  made  provision  for  my  forgiveness,  surely,  when  for- 
given, the  power  of  Christ  living  in  me  will  avail  for  the 
entire  completion  of  the  work  of  grace. 

Ver.  II.  Not  only  so.  In  concluding  the  paragraph, 
he  sums  up  the  argument,  recurring  in  thought  to  vers. 
I,  2.  Not  only  are  we  justified;  not  only  do  we  stand  in 
a  state  of  grace,  but  we  also  rejoice  or  "  glory."  Through 
our  Lord  Jesus  Christ  .  .  .  through  whom,  i.  c.  Rccon 
ciled    through  Christ,  we   rejoice   through  Christ.      In  all 


V.  1 2. J  THE  GOSPEL  PROVISJONS  PERMANENT.  103 

the  acts  and  states  of  the  Christian  hfc,  the  meditation  of 
Christ  is  made  prominent. 

{b)   The  Relation  to  the  Justified  to  Christ  Illustrated  by 
the  Relation  of  the  Race  to  Adam  (vers.  12-21). 

A  summary  of  the  entire  argument  enforced  by  an 
exposition  of  the  parallel  between  Adam  and  Christ. 
Death  for  the  whole  race  came  from  the  former.  Sal- 
vation for  the  whole  race  is  provided  in  the  latter.  The 
organic  union  between  Adam  and  the  race  is  replaced  by 
an  organic  union  between  Christ  and  the  justified. 

12-21.  Therefore,  as  through  one  man  sin  entered  into  the  world,  and 
death  through  sni ;  and  so  death  passed  unto  all  men,  for  that  all  sinned  :— 
for  until  the  law  sin  was  in  the  world:  but  sin  is  not  imputed  when  there  is 
no  law.  Nevertheless  death  reigned  from  Adam  until  Moses,  even  over 
them  that  had  not  sinned  after  the  likeness  of  Adam's  transgression,  who 
is  a  figure  of  him  that  was  to  come.  But  not  as  the  trespass,  so  also  is 
the  free  gift.  For  if  by  the  trespass  of  the  one  the  many  died,  much  more 
did  the  grace  of  God,  and  the  gift,  by  the  grace  of  the  one  man,  Jesus  Christ, 
abound  unto  the  many  And  not  as  through  one  that  sinned,  jf  is  the  gift : 
for  the  judgement  came  of  one  unto  condemnation,  but  the  free  gift  tame 
of  many  trespasses  unto  justification.  For  if,  by  the  trespass  of  the  one, 
death  reigned  through  the  one  ;  much  more  shall  they  that  receive  the 
abundance  of  grace  and  of  the  gift  of  righteousness  reign  in  life  through  the 
one,  eveft  Jesus  Christ.  So  then  as  through  one  trespass  the  jtcdgement  came 
unto  all  men  to  condemnation ;  even  so  through  one  act  of  righteousness 
the  free  gift  came  unto  all  men  to  justification  of  life.  For  as  through  the 
one  man's  disobedience  the  many  were  made  sinners,  even  so  through  the 
obedience  of  the  one  shall  the  many  be  made  righteous.  And  the  law  came 
in  beside,  that  the  trespass  might  abound  ;  but  where  sin  abounded,  grace 
did  abound  more  exceedingly  ,-  that,  as  sin  reigned  in  death,  even  so  might 
grace  reign  through  righteousness  unto  eternal  life  through  Jesus  Christ 
our  Lord. 

Ver.  12.  Therefore  directly  connects  with  the  two-fold 
mention  of  the  mediation  of  Chri.st  in  ver.  it,  and,  as 
this  concluded  the  argument  begun  in  1:17,  it  refers  in- 


I04  THE  EPISTLE   TO   THE  ROMANS.  [v.  12. 

directly  to  the  entire  preceding  discussion.  Through  one 
man,  viz.  Adam,  ver.  14  (i  Cor.  15  :  22).  No  contra- 
diction is  thereby  involved  with  I  Tim.  2  :  14,  where 
the  diverse  temptations  of  Adam  and  Eve  are  stated. 
Adam,  not  Eve,  was  the  head  of  the  race  (i  Tim.  2:13; 

1  Cor.  II  :  3).  If,  after  Eve's  fall,  Adam  had  not  fallen, 
the  propagation  of  the  race  from  another  mother  whom 
God  could  have  provided  might  have  followed.  It  was, 
therefore,  not  Eve's,  but  Adam's  conduct  under  tempta- 
tion that  determined  the  future  of  the  race.  Sin  cannot 
be  limited  to  a  sinful  act,  but  includes  everything  in  state 
or  act,  not  conformable  to  God's  will  "  (i  John  3  :  4).^ 

Entered  into  the  world,  viz.  the  world  of  men  (John 
3  :  16  ;  Heb.  10  :  5  ;  i  Tim.  i  :  15),  i.  c.  it  began  to  exist 
and  to  do  its  work  among  men.  Death  through  sin. 
Death  exists  in  three  forms,  viz.  Spiritual  death,  or  the 
separation  of  the  soul   from   God  (i    John  3  :  14;   Eph. 

2  :  \),  physical  or  temporal  death,  or  the  separation  of  the 
soul  from  the  body,  and  eternal  death,  or  the  eternal  sep- 
aration of  body  and  soul  from  God  in  the  world  to  come 
(Rom.  I  32  ;  2  Cor.  2  :  16;  Rev.  2:11).  But  all  really 
constitute  but  one  death  at  three  different  stages.  All 
alike  enter  humanity  with  Adam's  sin.  Eternal  death  is 
the  consummation  of  spiritual  and  temporal  death.  But 
as  the  form  in  which  death  forces  itself  upon  our  attention 

1  "'7/  ufiaprid  denotes  (i)  sin  as  an  act,  which  signification  is  the  only  one 
belonging  to  aiiaprijiia,  Mark  3  :  28  ;  4  :  12  ;  Rom.  3:25;  i  Cor.  6  :  18.  So 
Matt.  12  :  31  ;  Acts  7  :  60;  2  Cor.  11:7;  James  1:15.  F-ut  without  doubt, 
'n  aaaprla  signifies  also  (2)  sin  as  a  propensity,  an  inner  principle,  a  power 
ruling  over  man.  So  Rom.  7:819:  17,  23.  Finally,  'ij  a/iapria  denotes  (3) 
sin  as  the  syntliesis  of  the  propensity  and  the  act.  So  John  i  :  29;  Rom. 
3:  20;  4:  8;  I  Cor.  15  :  56;  2  Cor.  5:  21  :  2  Thess.  2:  3,  etc.  In  the  present 
passage,  then,  we  are  naturally  led  to  include  under  it  everything  which  this 
expression  can  denote  according  to  the  teaching  of  Scripture,  and  of  the 
Apostle.  .  .  .  The  sinful  condition  of  the  world,  with  all  sinful  acts  issuing 
therefrom,  is  contemplated  as  an  abstract  unity"   (I'liii,.). 


V.  12,  13]    THE  GOSPEL  P/WVIS/O.VS  PERMANENT.  105 

most  constantly  is  that  of  temporal  death,  the  allusion 
here  is  particularly  to  that.  The  argument  is  to  prove 
that  the  reign  of  sin  is  coextensive  with  that  of  death. 
Constant  observation  proving  the  universality  of  temporal 
death,  the  inference  is  that  sin  is  equally  universal.  The 
significance  of  death  here  is  entirely  in  its  relations  to 
man.  Through  sin,  death  entered  humanity  which  had 
been  created  immortal.  And  so,  i.  e.  because  of  this  con- 
nection between  sin  and  death.  Passed  unto.  Lit. 
"went  through,"  "pervaded"  all  humanity.  For  that. 
The  rendering  "  in  whom,"  "through  whom,"  "  on  account 
of  whom,"  while  doctrinally  correct,  is  exegetically  in- 
admissible. The  reference  is  causal  :  "  Because  all 
sinned."  "  The  question  is  not  about  the  particular  sin 
of  individuals;  in  Adam's  sin,  all  have  sinned,  as  all  died 
in  Christ's  death  for  their  salvation  "  (Rengel).  The 
tense  in  Greek  signifies  an  act  committed  at  a  definite 
time  in  the  past,  and  not  one  that  continues  to  be  re- 
peated. Once  for  all,  the  sin  was  committed.  Even 
those  yet  to  be  born  sinned  in  Adarn,  because  they 
were  in  Adam. 

The  sentence  is  complete.  The  construction,  begun 
with  the  "  as,"  is  broken  off  by  the  current  of  thought 
being  diverted  into  another  channel.  But  the  idea  in  the 
Apostle's  mind  when  he  begins  finds  ultimate  expression 
in  vers.    18,  19. 

Ver.  13.  Until  the  law,  i.  c.  up  to  the  time  when  the 
law  was  given,  even  before  the  law  was.  The  law,  as  the 
next  verse  clearly  shows,  is  the  law  of  Moses.  In  this 
verse  the  word  "  law  "  is  used  in  two  different  senses. 
Before,  through  Moses,  that  which  is  peculiarly  known 
as  "  law  "  was  given,  sin  existed.  But  if  sin  is  not  im= 
puted  when  there  is  no  law,  and,  nevertheless,  the  reign 
of  death  ])ro\'es  tliat  sin  has  been   imputed,  it  is  manifest 


lo6  THE  EPISTLE   TO  THE  ROMANS.  [v.  13,  14. 

that  another  law  existed  prior  to  that  of  Moses — a  law 
so  universal  that  its  range  of  obligation  must  be  coexten- 
sive with  the  dominion  of  death.  Death  is  the  evidence 
of  sin.  But  sin  is  the  evidence  of  law.  Death,  therefore, 
is  the  proof  of  the  existence  of  law.  All  die  ;  all,  there- 
fore, have  broken  the  law.  This  has  occurred,  as  ver.  12 
shows,  by  the  one  sin  of  Adam  in  his  violation  of  the  law 
given  in  Paradise.  Another  powerful  blow  to  Jewish 
particularism,  with  its  claims  to  special  consideration  be- 
cause of  its  relations  to  Moses,  as  though  there  were  no 
law  but  that  of  Moses. 

Ver.  14,  Nevertheless  death  reigned.  "  No  sovereign 
has  had  so  many  subjects  "  (Bengel).  Even  over  them 
that  had  not  sinned  after  the  likeness  of  Adam's  trans= 
gression,  i.  c.  with  the  same  conscious  array  of  the  will  of 
an  individual  against  a  specific  divine  command,  ("Who 
of  us  with  his  teeth  destroyed  the  forbidden  fruit  in 
Paradise  ?  "—ZWINGLI,  Ratio  Fidci).  "It  is  not  to  be 
denied  that  death  is  the  wages  of  every  sin.  But  it  is 
proved  that  the  first  cause  of  sin  was  the  first  sin.  This 
has  destroyed  us,  just  as  the  robber  who  has  plundered 
his  victim,  after  having  murdered  him,  is  punished  for 
the  murder,  and  yet  he  did  not  rob  with  impunity,  since 
the  punishment  of  the  robbery  was  merged  in  that  of  the 
murder;  but,  as  compared  with  the  punishment  of 
murder,  it  was  scarcely  taken  into  account  "  (Bengel). 
The  sin  of  Adam  is  the  root  and.  source  of  all  other  sins. 
All  others  are  simply  the  result  and  full  fruitage  of  that 
one  sin  which  all  committed  in  Adam.  Who  is  a  figure 
of  him  that  was  to  come.  Thus  the  opinion  that  Adam 
is  a  type  or  figure  of  each  of  his  descendants,  as  they  suc- 
cessively came  under  temptation  to  sin,  is  repudiated. 
Adam's  fall  is  not  an  object-lesson,  showing  how  all  others 
are  led  astray.      But   the   figure  or  type   in    Adam   is  far 


V.  15,  i6.]    THE  GOSPEL  PRO  VIS  TONS  PERM  A. VENT.  107 

different.  Adam  is  the  type  of  Christ.  Nevertheless, 
we  must  be  careful  in  tracing  the  real  points  of  com- 
parison;  since  every  figure  applies  only  in  part.  Adam 
and  Christ  are  alike  in  their  universal  relation  to  humanity. 
The  fall  of  Adam  brought  death  to  all  men  ;  the  work  of 
Christ  provided  life  for  all  men  (i  Cor.  15  :  22). 

Ver.  15.  But  not  as  the  trespass.  The  point  of  com- 
parison having  been  stated,  those  of  contrast  are  next 
given.  The  agreement  lies  in  the  relation  which,  in  both 
cases,  "  the  one  "  bears  to  "  the  many."  But  there  is  a 
marked  difference  in  what  is  accomplished  by  the  relation. 
The  one  brought  death  ;  the  other  brings  life.  For  the 
death  of  the  one,  a  remedy  is  provided,  affording  com- 
plete deliverance.  The  life  of  the  other  can  be  inter- 
rupted by  no  power  sufficient  to  overcome  it.  The  gift 
by  the  grace  of  the  one  man,  etc.,  cannot  be  wrested  from 
those  who  by  faith  cleave  to  Christ.  All  the  power  of 
God  is  exerted  to  counteract  the  work  of  the  one,  but 
not  of  the  other.  The  one  man,  Jesus  Christ.  The 
human  nature  is  emphasized  ;  since  apart  from  His 
humanity,  Christ  is  not  Mediator.  (Comp.  i  Tim.  2:5.) 
Besides  the  unity,  or,  to  use  a  modern  term,  the  solidarity 
of  humanity  is  found  in  its  two  heads,  the  unity  of  death 
in  Adam,  and  of  life  in  Christ.  Abound,  viz.  given  beyond 
all  measure  and  comparison.  Unto  the  many.  "  The 
many  "  in  both  clauses  declares  that  the  gift  of  God's 
grace  is,  in  its  provisions,  coextensive  with  man's  sin. 
That  only  the  justified  obtain  and  enjoy  this  gift,  vcr.  16, 
is  not  due  to  any  defect  in  God's  pro\^ision,  but  solely  to 
the  unwillingness  of  a  portion  of  humanity  to  appropriate 
what  God  offers. 

Vcr.  16.  And  not  as  through  one  that  sinned,  viz. 
Adam.  While  the  one  sin  of  one  man  brought  death  to 
all,  the  many  sins  of  the  man}-  men   are   forgix'cn,  so   far 


lo8  THE  EPISTLE   TO   THE  ROMANS.  [v.  i6,  17. 

as  God's  provision  and  offer  are  concerned,  by  the  free 
gift  of  God  in  Christ.  In  the  preceding  verses,  the  con- 
trast had  been  between  Adam  and  Christ.  Here  the 
contrast  changes.  It  is  between  the  one  sin  of  Adam, 
and  the  many  sins  of  his  posterity  ;  as  they  are  viewed 
from  the  standpoint  of  the  provisions  of  divine  grace. 
"  Far  richer  is  grace  than  sin;  since  grace aboHshes  many 
sins,  original  and  actual,  and  however  atrocious.  Since, 
then,  grace  is  richer  than  sin,  we  ought  to  know  that  no 
sins  are  so  atrocious  as  to  be  beyond  the  amplitude  of 
divine  grace  "  (Mel.). 

Ver,  17.  For  if  by  the  trespass  of  the  one.  This  verse 
shows  the  extensive,  as  ver.  16  had  shown  the  intensive, 
superiority  of  grace.  It  transfers  the  workings  of  divine 
grace  to  the  eternal  world  by  contrasting  the  reign  of 
death  over  men,  ver.  14,  with  the  reign  of  believing  and 
justified  men  over  death.  They  that  receive  the  abun= 
dance.  In  ver.  15,  the  abundance  was  shown  to  have 
been  acquired  once  for  all.  The  present  participle  here 
used  indicates  that  men,  one  by  one,  through  a  period  of 
time,  successively  avail  themselves  of  "  the  abundance," 
or,  in  other  words,  the  gift  of  righteousness,  i.  e.  right- 
eousness bestowed  as  a  free  gift.  Shall  reign  in  life, 
i.  e.  hfe  eternal.  (Comp.  8  :  1 7  ;  2  Tim.  2:12;  Rev.  20 :  5.) 
The  argument  may  be  summarizxd  :  "Adam  possessed  a 
finite  righteousness  and  a  conditional  promise  of  eternal 
life  ;  Christ  brought  an  infinite  righteousness,  and  the 
free  gift  of  eternal  life  itself.  Adam  committed  one  sin, 
and,  in  virtue  of  this,  incurred  the  penalty  of  death  ; 
Christ  atoned  for  many  sxw?,,  and  not  merely  abolished 
death,  but  planted  life  in  its  stead"  (Phil.).  (Comp.  2 
Tim.  I  :  10.) 

Vers.  18,  19  summarize  the  argument  begun  in  ver.  12. 
The  italics  in  our  translation  obscure  the  contrast.     The 


V.  iS,  19.]    THE  GOSPEL  PROVISIONS  PERMANENT.  109 

suppression  of  the  verb  makes  a  tabular  exhibition  the 
most  literal  translation. 


Unto  all  men  < 


Through   one  trespass.==To    condemna- 
tion. 

Through  one  act  of  righteousness.=To 
justification. 


The  one  act  of  righteousness  is  defined  in  ver.  19  as 
the  obedience  of  Christ,  which  is  fully  explained  in  Phil. 
2  :  8.  Our  justification  is  found  not  simply  in  the  suffer- 
ings of  Christ,  but  in  His  active  obedience  to  the  law. 
The  sufferings  and  death  of  Christ  are  not  merely  passive. 
Christ  suffered  by  His  own  act  of  self-surrender  (John 
10  :  18).  Our  old  theologians  have,  therefore,  said  : 
"The  active  obedience  of  Christ  is  passive;  and  His 
passive  obedience  is  active." 

All  men,  co-extensive  in  both  clauses,  as  in  ver.  15.  In 
both  cases,  the  act  is  directed  towards  all.  Through 
Christ's  obedience,  all  have  potential  justification  unto 
life.  Even  though  some  do  not  accept,  justification  is 
provided  for  all.  Even  Calvin  :  "  He  makes  grace  com- 
mon to  all,  because  it  is  set  forth,  not  because  it  is 
actually  extended  to  all  ;  since  Christ  suffered  for  the 
sins  of  the  whole  world,  and,  by  the  kindness  of  God,  He 
is  offered  to  all  without  distinction  ;  and,  nevertheless, 
not  all  apprehend  Him."  Of  life.  Justification  brings 
life;  and  that,  too,  eternal  life.     (Comp.  i  John  5:11,  12.) 

Ver.  19.  Shall  the  many  be  made  righteous.  This 
describes  the  appropriation  of  justification,  as  the  pre- 
ceding verse  did  its  preparation.  Justification  was  pro- 
vided for  man  in  the  past ;  but  the  appropriation  of  this 
obtained  and  provided  justification  is,  for  the  great  mass 
of  the  race,  in  the  future.     The  reference   is   to   the  sue- 


no  THE  EPISTLE   TO   THE  ROMANS.  [v.  19,  20. 

cession  of  believers  individually  realizing  the  gift  of  jus- 
tification. Be  made  literally  means  "  Be  set  down  as," 
and,  therefore,  "  be  regarded,"  "  be  declared,"  "  be  treated 
as."  No  argument  can  be  drawn  from  this  passage  to 
prove  that  justification  is  a  process  whereby  man  becomes 
inherently  righteous.  The  Greek  word,  as  well  as  the 
entire  argument,  is  against  such  suggestion. 

Ver.  20.  And  the  law.  The  argument  being  con- 
cluded in  ver.  19,  it  is  applied  to  that  of  which  the  Jew 
boasted.  As  is  usual  in  this  Epistle,  he  advances  in  his 
mind  an  objection.  If  everything  centre  upon  Adam 
and  Christ,  the  thought  is.  What  then  is  the  significance 
of  Moses?  If  the  ruin,  wrought  by  Adam,  can  be 
repaired  only  through  Christ,  what  is  the  use  of  the 
Mosaic  law?  The  answer  is,  that  the  law,  coming  to 
those  ruined  and  enfeebled  by  sin,  cannot  repair  the  ruin 
and  restore  man  to  primitive  righteousness.  To  righteous 
men,  the  law  has  other  uses  ;  but  as  long  as  men  are  un- 
reconciled to  God  through  Christ,  its  ofifice  and  effect  are 
only  to  increase  the  malady.  Hence  it  came  in  beside, 
i.  e.  it  has  an  entirely  subordinate  place,  it  is  only  an 
auxiliary  to  faith,  since  it  prepares  for  faith,  by  impart- 
ing the  knowledge  of  sin.  That  the  trespass  might 
abound.  The  word  "  trespass  "  being  used  in  the  pre- 
ceding verses  (vers.  15,  17,  18),  with  especial  reference 
to  the  sin  of  Adam,  must  have  the  same  meaning  here. 
The  effect  of  the  law  is  only  to  multiply  the  trespass  of 
Adam  in  his  descendants.  It  offers  the  occasion  for  the 
inner  corruption  inherited  from  Adam  to  express  itself 
in  numberless  forms.  The  state  of  sin  comes  forth  into 
positive  acts,  as  man  is  brought  into  contact  with  the 
law.  The  disease  is  brought  to  the  surface.  "  Here, 
then,  the  subject  is  not  the  final  purpose  in  view,  but 
only  the  mediate  purpose,  because  the  chief  point  was  to 


V.  21.]  THE  GOSPEL  PROVISIONS  PERMANENT.  m 

insist  that  the  hiw  wiis  in  no  wise  ?.  medium  of  righteous- 
ness, but  only  a  means  of  enhancing  unrighteousness" 
(Phil.).  The  hnv  brings  the  disease  to  that  critical  stage 
in  which  the  remedy  is  sought  and  unerringly  applied. 
"Things  had  to  become  worse  to  the  human  family, 
before  they  could  become  better"  (LiD.).  Where  sin 
abounded,  i.  c.  the  locality  or  sphere  where  this  occurred, 
primarily  in  Israel,  and  then,  as  the  argument  shows, 
throughout  humanit\\  Did  abound  more  exceedingly. 
The  verb  here  used  has  the  force  of  a  superlative,  while 
that  of  the  preceding  clause  is  comparative. 

Ver.  21  makes  what  has  preceded  still  more  explicit. 
Sin  reigned  in  death.  Since,  in  death,  the  power  of  sin 
culminates.  (Comp.  6  :  23.)  The  reign  of  death,  ver. 
14,  is  a  reign  of  sin.  Grace  reign  .  .  .  unto  eternal  life. 
The  progressive  stages  of  the  reign  of  grace  are  here 
suggested.  Its  goal  is  eternal  life.  But  the  reign  of 
grace  begins  already  here.  This  occurs,  however, 
through  righteousness,  viz.  the  application  of  the  right- 
eousness of  Christ.  Grace  being  imparted  thus  through 
the  righteousness  of  Christ,  and  this  righteousness  having 
as  its  ultimate  end  eternal  life,  this  eternal  life  must, 
therefore,  come,  neither  in  whole,  nor  in  part,  through 
the  law,  but  solely  and  entirely  through  Jesus  Christ. 
Compare  the  close  of  the  explanation  of  the  Third 
Article  of  the  Creed  in  Luther's  Small  Catechism. 

This  is,  thus,  a  triumphant  conclusion  to  the  entire 
thought  of  the  chapter.  The  reign  of  sin,  coming  from 
Adam,  has  been  shown  to  be  inferior  to  the  reign  of  grace 
coming  from  Christ.  The  law,  with  its  particularism,  is 
far  inferior  to  the  Gospel  with  its  univcrsalism. 


PART  III. 

THE  UNIVERSALISM  OF  GRACE,  NO  APOLOGY  FOR. 

SIN  (6  :  1—8  :  39). 

Section    I. — Salvation    by    Grace    Affords    the 
Highest  Incentive  to  Morality  (6  :  1-14.) 

i-i  I.  What  shall  we  say  then  ?  Shall  we  contmue  m  sin,  that  grace 
may  abound  ?  God  forbid.  We  who  died  to  sin,  how  shall  we  any  longer 
live  therein  ?  Or  are  ye  ignorant  that  all  we  who  were  baptized  into  Christ 
Jesus  were  baptized  into  his  death  ?  We  were  buried  therefore  with  him 
through  baptism  into  death  :  that  like  as  Christ  was  raised  from  the  dead 
through  the  glory  of  the  Father,  so  we  also  might  walk  in  newness  of  life. 
For  if  we  have  become  united  with  him  by  the  likeness  of  his  death,  we 
shall  be  also  hy  the  likeness  oi  his  resurrection  ;  knowing  this,  that  our  old 
man  was  crucified  with  him,  that  the  body  of  sin  might  be  done  away,  that 
so  we  should  no  longer  be  in  bondage  to  sin;  for  he  that  hath  died  is  justi- 
fied from  sin.  But  if  we  died  with  Christ,  we  believe  that  we  shall  also  live 
with  him ;  knowing  that  Christ  being  raised  from  the  dead  dieth  no  more ; 
death  no  more  hath  dominion  over  him.  For  the  death  that  he  died,  he 
died  unto  sin  once  :  but  the  life  that  he  liveth,  he  liveth  unto  God.  Even 
so  reckon  ye  also  yourselves  to  be  dead  unto  sin,  but  alive  unto  God  in 
Christ  Jesus.  Let  not  sin  therefore  reign  in  your  mortal  body,  that  ye 
should  obey  the  lusts  thereof  :  neither  present  your  members  unto  sin  as 
instruments  of  unrighteousness  ;  but  present  yourselves  unto  God,  as  alive 
from  the  dead,  and  your  members  as  instruments  of  righteousness  unto 
God.  For  sin  shall  not  have  dominion  over  you  :  for  ye  are  not  under  law, 
but  under  grace. 

Ver.  I.  What  shall  we  say  then?  Shall  we  continue 
in  sin,  etc.  The  law,  it  has  just  been  proved,  is  entirely 
subordinate  to  the  Gospel.  The  Apostle  now  anticipates 
the  charge  which  always  appears  where  the  doctrine  of 


vr.  I,  2.]  GRACE  AND  MORALITY.  113 

justification  by  faith  alone  is  taught,  that  this  doctrine 
encourages  indifference  with  respect  to  the  duties  assigned 
us  by  the  law.  The  abundance  of  offences,  we  have  just 
been  told  (5  :  20),  only  increases  the  reign  of  grace.  If 
this  be  so,  then  the  thought  is  natural  that  one  may  as 
well  sin  for  the  sake  of  advancing  the  glory  of  God.  The 
Apostle  next  shows  how  entirely  contradictory  such 
course  would  be  to  the  very  nature  of  the  Christian 
life. 

Ver.  2.  God  forbid.  (Comp.  note  on  2  :  4.)  We  who 
died  to  sin.  The  reference  in  the  next  verse  to  Christ's 
death,  and  the  repetition  of  "  died  unto  sin  "  in  ver.  10, 
fix  the  meaning  as  that  of  participation  in  Christ's  death. 
Not  merely  then  :  "  We  who  have  been  liberated  from 
sin,"  or  "  We  in  whom  the  life-communion  with  sin  lias 
been  destroyed,"  but  rather :  "  We,  who  on  the  Cross  of 
Christ  experienced  the  full  bitterness  and  entire  penalty 
of  sin,  and  who  were  thus  raised  above  and  beyond  it." 
The  tense  in  the  Greek  shows  that  the  allusion  is  to  a 
specific  point  of  past  time.  This  time  is  that  of  regeneration 
and  justification,  which  in  ver.  3  is  connected  with  baptism. 
How  shall  we  any  longer  live  ?  An  exclamation  of  sur- 
prise, that  they  who  have  been  redeemed,  and  have  en- 
tered into  the  enjoyment  of  these  blessings  of  redemption, 
should  in  any  way  be  influenced  by  the  power  from  which 
they  have  been  redeemed  !  Therein,  i.  e.  in  sin,  as  the 
element  of  our  life.  It  is  one  thing,  because  of  the  weak- 
ness oC  the  flesh,  and  against  the  prevailing  temper  of  the 
life,  to  sin  ;  it  is  another,  to  live  in  sin.  Life  in  sin  refers 
to  the  condition  of  the  heart  and  mind  and  will, 
determining  the  entire  conduct,  so  that  c\ci  y  act  of  those 
living  such  life  is  only  sin.  Life  in  sin  is  absolutely  in- 
compatible with  faith  in  Christ.  Man  cannot  at  the  same 
time  be  dead  to  sin  and  live  in  sin.      If  he  live  in  sin,  the 


114  THE  EPISTLE   TO  THE  ROMANS.  [vi.  3,  4. 

benefits  of  Christ's  death  are  not  appropriated,  and  are, 
therefore,  to  him  of  no  avail. 

Ver.  3.  This  he  supports  by  an  appeal  to  Christians 
because  of  their  baptism.  We  who  were  baptised  into 
Christ  Jesus.  Baptism  brings  us  into  life-communion 
with  Christ ;  it  spiritually  incorporates  us  with  Him,  so 
that  thenceforth  we  are  His  members.  Brought  thus  into 
communion  with  His  life,  we  also  share  in  all  the  power 
and  efficacy  of  His  death,  the  culmination  and  goal  of 
His  redemptive  work.  Were  baptised  into  his  death.  The 
full  force  of  this  is  explained  by  vers.  9,  10.  All  that 
Christ's  death  has  purchased,  all  that  His  life  has  merited, 
become  the  property  of  those  who  live  in  the  grace  of 
their  baptism.  "  It  is  just  as  if,  at  that  moment,  Christ 
suffered,  died  and  were  buried  for  such  a  man,  and  as  if 
such  a  man,  suffered,  died  and  were  buried  with  Christ" 
(Bengel).  On  the  relation  between  baptism  and  the 
preached  word,  PlllL. :  "  The  word  that  goes  before 
baptism  offers  to  all  collectively  the  gracious  gifts  which 
baptism  conveys  to  the  particular  definite  individual. 
Faith  before  baptism  accepts  for  itself  also  the  gift 
promised  in  the  Word  to  all ;  faith,  in  and  after  baptism, 
accepts  the  blessing  given  by  God  Himself  to  it  specially." 

Ver.  4.  We  were  buried,  therefore,  with  him  through 
baptism  and  death.  Burial  is  the  surest  proof  of  death. 
The  thought  is:  we  became  as  truly  partakers  of  His 
death,  as  though  we  had  been  buried  with  Him  in  the 
same  tomb.  As  in  baptism  by  immersion  the  person  was 
buried  beneath  the  water,  so,  by  the  grace  of  the  Holy 
Spirit  working  in  baptism,  he  was  made  truly  participant 
of  all  Christ's  sufferings,  dying  with  Christ,  buried  with 
Christ,  and  thus  with  Christ  dead  to  all  the  temptations 
of  the  world,  the  flesh  and  Satan,  and  superior  to  all  the 
penalties  of  the  violated  law.     As  the  eye  and  ear  of  the 


VI.  4-]  GRACE  AND  MORALITY.  u^ 

dead  are  insensible  to  the  sights  and  sounds  of  the  world 
about  them,  so,  in  so  far  as  the  blessings  of  baptism  have 
been  appropriated  by  the  baptized  person,  and  he  lives  in 
the  grace  of  his  baptism,  is  he  dead  to  sin  and  all  its 
allurements.  As  Christ  was  raised  from  the  dead.  Even 
the  death  of  Christ  had  the  resurrection  in  view  as  its 
goal.  (Comp.  4  :  25.)  So  also  the  work  of  grace  does 
not  end  with  the  believer's  death  to  sin  ;  but  this  death 
to  sin  looks  forward  to  a  higher,  hoHer  and  brighter  life. 
The  forgiveness  of  sins  and  the  favor  of  God,  all  that  is 
implied  in  justification,  have  the  Christian's  complete 
sanctification  as  their  crown  and  goal.  Through  the 
glory  of  the  Father.  The  glory  of  God  is  the  sum  of 
the  perfections  of  God,  "the  aggregate  of  all  His  attri- 
butes according  to  their  undivided,  yet  revealed  fulness  " 
(Umbreit),  "  the  fulness  of  all  that  is  good  in  God,  all 
His  redeeming  attributes  "  (Cremer).  Here  "  the  col- 
lective perfections  of  the  Father,  chiefly  His  omnipotence 
(i  Cor.  6  :  14  ;  2  Cor.  13  :  4;  Eph.  i  :  19),  raised  Jesus 
from  the  dead"  (LiD.).  (Comp  note  on  4:21.)  The 
Father  is  especially  mentioned,  not  to  exclude  the  Son 
— since  He  arose  also  in  His  own  power  (John  10  :  18) — 
but  because  the  Father  suggests  at  once  the  secret,  in- 
visible fulness  of  the  Godhead,  and  the  Son,  the  mani- 
festation, in  time,  of  God's  hitherto  hidden  perfections. 
(Comp.  John  i  :  18.)  So  also  He  comes  to  judge  in  the 
glory  of  the  Father  (Matt.  16  :  27;  Mark  8  :  38 ;  Luke 
9  :  26).  In  newness  of  life,  i.  e.  "  a  new  kind  of  life." 
As  our  Lord  assumed  a  new  mode  of  life  after  His  res- 
urrection, so,  with  regeneration,  believers  enter  into  a 
new  mode  of  life,  and  exercise  the  powers  of  this  new 
mode  of  life  in  their  daily  conduct. 

Ver.    5.  United  with  him  by  the  likeness.       The   mar- 
ginal reading  is  preferable:  "  United  with  the  likeness." 


ii6  THE  EPISTLE   TO  THE  ROMANS.  [vi.  5,  6. 

The  literal  rendering  is  "  grown  together  to,"  "  become 
incorporate  with,"  "  vitally  connected  with  ;  not  implant- 
ing, but  coalescence  is  the  idea  "  (Moule).  The  Iike= 
ness  of  his  death  is  baptism  ;  the  likeness  of  his  resur= 
rection  is  the  spiritual  life  of  believers,  and  also  their 
bodily  life,  so  far  as  pervaded  by  the  resurrection  life  of 
Christ.  Incorporation  with  Christ  means,  first,  death 
with  Christ,  and,  then,  participation  in  the  fulness  of  His 
life.  The  practical  reference  here  necessarily  emphasizes 
the  new  spiritual  life  that  pervades  believers,  as  mani- 
fested in  the  daily  renewal ;  but  it  is  still  more  com- 
prehensive, since  it  looks  forward  also  to  the  resurrection- 
life  of  the  regenerate  man. 

Ver.  6.  Knowing  this,  i.  e.  "  As  those  who  know." 
Our  old  man.  "  Man,  as  he  is  from  Adam,  sinful, 
•guilty,  fallen  from  God,  judged  by  God,  without  spiritual 
life,  brought  under  the  dominion  of  the  flesh."  (Comp. 
Eph.  4:22;  Col.  3:9.)  It  is  called  "old"  from  the 
standpoint  of  one  who  has  been  regenerated  and  is  ex- 
periencing the  renewal  of  the  spirit  (2  Cor:  5:17).  Was 
crucified.  Christ  assumed  our  sin.  When  He  was  cruci- 
fied, our  sin,  or  our  old  sinful  self,  was  crucified  with 
Christ.  "  But  what  happened  on  the  cross  for  the  whole 
world  is  personally  applied  through  baptism  (vers.  3,  4)  to 
every  one  baptized,  in  order  that  he  may  appropriate  it 
by  faith  and  be  saved  "  (Besser).  "  If  St.  Paul's  lan- 
guage seems  exaggerated,  it  is  because  we  who  were  bap- 
tized as  unconscious  infants  can  hardly  realize  what 
Baptism  was  to  the  adult  believer  in  the  Apostolic  age  " 
(GiF.).  But  while  our  sin  or  sinful  self  was  thus  crucified 
on  the  cross  of  Christ,  and,  in  our  baptism,  this  crucifix- 
ion was  applied  to  us,  nevertheless  sin  is  not  entirely 
destroyed.  The  old  Adam  still  lives,  but  in  decrepitude 
and  daily  process  of  death.     Body  of  sin.     Another  vivid 


VI.  6,  7-]  GRACE  AND  MORALITY.    '  117 

figure.  All  sins  proceeding  from  the  old  man  are  regarded 
as  constituting  an  organized  body  with  various  members, 
as  in  Col.  3  :  5.  The  collective  mass  of  sins  of  various 
kinds  constitutes  the  one  body.  The  use  of  "  body  "  in 
its  literal  sense  in  ver.  12  presents  no  real  difficulty  to 
this  interpretation.  Some  regard  this  as  referring  to  the 
body  as  the  chief  source  and  seat  of  sin  ;  but  this  view 
conflicts  with  scripture,  which  traces  sin  to  the  corrupt 
heart,  i.  e.  the  perverted  spiritual  nature  of  man.  The 
figure  here  is  similar  to  that  by  which  man's  sinful  nature 
is  termed  flesh  (John  }i  :  (>\  Rom.  7  :  5  sqq.).  Thus  the 
doctrine  is  forcibly  taught  that  redemption  and  justi- 
fication have  as  one  of  their  ends  the  believer's  complete 
sanctification.  Done  away.  The  word  thus  rendered  is 
used  by  St.  Paul  twenty-five  times.  It  means  "  rendered 
powerless,"  "made  of  none  effect"  (ch.  3  :  3,  31),  but 
not  absolutely  annihilated.  No  longer  be  in  bondage  to 
sin.  Once  captives,  we  were  completely  under  its  power. 
But  our  master,  "  our  old  man,"  has  been  crucified  and  is 
paralyzed.  We  have  escaped.  The  body  of  sin  has  been 
deprived  of  its  power.  As  freemen,  we  have  been  raised 
to  a  higher  sphere,  and,  certainly,  will  not  think  of 
returning  to  our  former  bondage. 

Ver.  7.  The  argument  continues  to  explain  how  every 
claim  that  sin  can  make  upon  its  former  subjects  who  have 
died  with  Christ  has  been  met.  Dying  with  Christ,  the 
wages  of  sin,  death  (ver.  23),  have  been  fully  paid  by  them. 
In  His  death,  therefore,  they  are  justified  from  sin,  i.  e. 
freed  from  the  guilt  and  punishment  of  sin  ;  and,  in  this 
freedom  from  guilt  and  punishment,  they  have  also  at- 
tained freedom  from  the  dominion  of  sin.  "  As  respects 
the  past,  he  is  justified  from  the  guilt  of  sin  ;  as  respects 
the  future,  from  its  dominion"  (Bengel). 

Ver.  8.  If  we  died  with   him,  i,  e.  on  the   cross  and  in 


Il8  THE  EPISTLE  TO  THE  ROMANS.  [vi.  S-io. 

our  baptism  (see  note  on  ver.  6),  we  shall  also  live  with 

him.  This  is  not  to  be  limited  to  everlasting  life.  In  fact, 
that  is  not  what  is  chiefly  meant.  The  entire  context 
shows  that  the  reference  here  is  mainly  to  the  Christian 
life  on  earth,  the  life  of  Christ  in  the  believer  (Gal.  2 :  20), 
and  the  life  of  the  believer  in  Christ  (Col.  3 :  3.  Comp. 
John  4:4).  Partaker  of  Christ's  death,  he  also  shares  in 
all  the  energy  and  activity  and  purity  of  Christ's  resurrec- 
tion-life. 

Ver.  9.  Knowing  that,  i,  e.  because  we  know.  The 
ground  of  our  confidence  that  Ave  shall  live  with  Christ 
is  our  knowledge  that,  by  His  resurrection,  Christ  entered 
into  a  sphere  forever  beyond  the  reach  of  death.  Dieth 
no  more.  The  resurrection-life  of  Christ  was  not  a  tem- 
porary matter,  but  a  permanent  condition.  He  rose  from 
the  dead,  never  again,  like  Lazarus  or  the  young  man  at 
Nain,  to  subject  Himself  to  the  power  of  death,  but  to  be 
forever  its  Master.  The  inference  is  that  he  who  has 
risen  with  Christ,  as  long  as  he  shares  in  the  same  death 
and  resurrection,  is  forever  the  master  of  death  and  Hell 
and  sin  and  all  their  powers.  No  more  hath  dominion,  i.  e. 
rules  or  lords  it  over  him  no  longer.  Absolutely  speaking, 
death  never  had  dominion  over  Him  (John  10:17,  ^8; 
Acts  2  :  24).  He  became  subject  to  death  in  the  humilia- 
tion whereby  He  became  obedient  to  the  law  (Phil.  2  :  8). 
But  with  this  state  of  humiliation  over,  He  remains  forever 
the  conqueror  and  lord  of  death. 

Ver.  10.  The  death  (lit.  "  that  which  ")  he  died,  he  died 
unto  sin.  This  means  that  every  claim  that  could  be 
made  by  sin  has  been  satisfied.  Sin  demanded  death  ; 
death  was  endured.  All  the  punishments  of  sin  are  in- 
cluded in  the  one  word  "  death."  All  these  penalties  hav- 
ing been  borne,  He  is  now  dead  to  sin  forever.  Nothing 
more  can  be    exacted.     In  dying  "once  for  all"  (comp. 


VI.  IO-I2.]  GRACE  AND  MORALITY.  119 

licb.  7  :  27  ;  9  :  12  ;  10  :  lo  ;  I  Pet.  3:18)  on  account  of  sin, 
He  died  forever  to  sin.  If,  then,  we  have  died  with  Christ 
(ver.  8),  we  have  also,  in  Christ's  death,  satisfied  all  the 
demands  of  the  law,  and  are  forever  raised  above  all  penal- 
ties that  sin  may  threaten.  The  life  that  he  liveth,  then, 
is  no  longer  occupied  with  any  conflict  v/ith  sin  and  death. 
The  humiliation  has  been  succeeded  by  the  exaltation  to 
God's  Right  Hand,  where,  in  His  humanity.  He  enjoys  the 
presence  of  the  Father,  as  it  was  not  enjoyed  while  He 
abode  visibly  among  men  (John  17:5;  Acts  7:55).  The 
service  of  God  through  death  and  as  the  bearer  of  sin,  has 
been  succeeded  by  what  is  God's  service  in  its  higher  form, 
viz.  eternal  life-communion  with  the  Father,  uninter- 
rupted and  unobscured  by  any  claim  that  sin  could  make 
upon  Him,  as  man's  surety. 

Ver.  II.  Even  so  reckon  ye  also  yourselves,  etc.  This 
is  the  natural  inference  from  vers.  8-10.  Made  partakers 
of  Christ,  in  Him  we  have  died  to  sin  ;  in  Him,  even  though 
the  complete  fulfilment  of  the  promise  is  yet  in  the  future, 
we  have  been  quickened  to  the  higher  life  in  the  Father, 
in  which  Christ  lives  at  the  Right  Hand  of  God.  The 
word  "  reckon  "  urges  believers  to  recall  and  acknowledge 
what,  by  God's  grace,  they  have  become. 

Ver.  12.  Let  not  sin,  therefore,  reign.  We  cannot 
altogether  banish  or  expel  sin,  for  it  remains  with  us  and 
in  us  as  long  as  we  live,  but  we  can  prevent  it  from  reign- 
ing, or  getting  the  upper  hand.  In  your  mortal  body. 
"  Body  "  cannot  be  regarded  otherwise  than  in  the  literal 
sense.  It  is  mentioned  not  because  it  is,  above  the  soul, 
the  seat  of  sin,  but  since  bodily  sins  are  the  first  to  be 
noticed,  and,  in  them,  sin  assumes  its  most  concrete  and 
vivid  form.  He  who  begins  the  struggle  against  bodily 
sins  soon  finds  that  their  roots  lie  much  deeper  than  the 
body.     It  is  the  perversion  of  the  bodily  appetites  by  an 


I20  THE  EPISTLE   TO   THE  ROMANS.  [vi.  12-14. 

unholy  will  and  the  lack  of  restraint  upon  them  by  a  holy 
will,  that  occasion  bodily  sins.  This  body  is  called 
"  mortal,"  since  its  destruction  by  sin  is  inevitable.  Thus 
far,  but  no  farther,  can  sin  still  exert  its  power  on  him 
who  lives  in  life-communion  with  Christ.  By  resisting 
sin,  the  soul  rises  victorious  above  the  reign  of  death,  even 
though,  in  the  conflict,  it  loses  its  body.  The  child  of 
God  should,  therefore,  rule  and  subdue  that  power  which 
cannot,  except  by  his  own  consent,  destroy  his  soul. 
Lusts  thereof  refers  to  the  perversion  of  the  bodily  appe- 
tites caused  by  indwelling  sin.  As  the  suggestions  of  evil 
arise,  they  must  be  repelled  and  suppressed.  A  large  part 
of  the  Christian  warfare  consists  in  this  internal  struggle. 

Ver.  13.  Present,  i.  e.  place  at  the  disposal  of.  nem= 
bers  are  the  various  bodily  organs.  (Comp.  ch.  3  :  13-15.) 
Instruments.  Better  as  in  margin  :  "  Weapons."  Sin  is 
regarded  as  a  ruler  engaged  in  warfare,  using  as  weapons 
for  his  unrighteous  deeds  the  organs  of  man's  body,  now 
the  eye,  now  the  ear,  and  then  the  hand  or  the  foot,  etc. 
The  contrast  is  more  far-reaching.  Present  yourselves, 
i.  e.  your  entire  personality  with  all  its  powers  and  gifts  and 
functions.  Alive  from  the  dead,  viz.  because  of  the  new 
spiritual  life,  resulting  from  union  and  life-communion 
with  Christ,  His  resurrection-life.  (Comp.  Rom.  8  :  10,  1 1 .) 
Your  members.  Every  bodily  organ  and  endowment  are 
intended  for  the  service  of  God. 

Ver.  14.  The  possibility  of  such  service  is  here  shown 
to  rest  upon  the  sustaining  and  invigorating  and  ever 
efficient  power  of  divine  grace.  Sin  shall  not  have 
dominion  over  you,  viz.  as  long  as  this  union  and  life- 
communion  with  Christ  continue  (John  10  :  28).  Under 
law.  (Comp.  Gal.  4  :  21.)  As  long  as  one  is  under  law, 
successful  resistance  to  sin  and  successful  efforts  to  do 
God's  will    are    impossible.     "  Conscience,  fettered    and 


VI.  1 4-]  THE  NE IV  LIFE.  1 2 1 

terrified  by  the  law,  hates  the  Judge;  conscience,  set  free 
through  grace,  loves  the  Reconciler  "  (Phil.).  Only  as 
we  receive  Christ  and  the  Holy  Spirit  is  it  that  any  inner 
and  spiritual  obedience  to  the  law  becomes  possible. 
This  is  what  is  meant  by  being  under  grace.  Com  p. 
Melanchthon  in  Apology,  chapter  "  Of  Love  and  the 
Fulfilling  of  the  Law,"  and  the  Formula  of  Concord,  "  Of 
the  Third  Use  of  the  Law."  See  also  LUTHER,  Intro- 
duction to  Romans.  "By  'being  without  law,'  he  does 
not  mean  that  we  should  have  no  law  or  that  every  one 
should  do  as  he  pleases,  but  '  to  be  under  the  law '  is 
when  we  are  occupied  with  the  works  of  the  law  without 
grace.  But  grace  makes  us  love  the  law  ;  so  that  there  is 
no  more  sin  present,  and  the  law  is  no  more  against  us, 
but  is  at  one  with  us." 


Section  IL — Relation  of  Salvation  by  Grace  to 
THE  Life  of  Believers  Illustrated   (6: 15 — 7  :  6). 

{a^  From  Slavery  (6  :  15-23). 

15-23.  What  then?  shall  we  sin,  because  we  are  not  under  law,  but 
under  grace?  God  forbid.  Know  we  not,  that  to  whom  ye  present  your- 
selves as  servants  unto  obedience,  his  servants  ye  are  whom  ye  obey  ; 
whether  of  sin  unto  death,  or  of  obedience  unto  righteousness  ?  But  thanks 
be  to  God,  that,  whereas  ye  were  servants  of  sin,  ye  became  obedient  from 
the  heart  to  that  form  of  teaching  whereunto  ye  were  delivered;  and  being 
made  free  from  sin,  ye  became  servants  of  righteousness.  I  speak  after  the 
manner  of  men  because  of  the  infirmity  of  your  flesh  :  for  as  ye  presented 
your  members  as  servants  to  uncleanness  and  to  iniquity  unto  iniquity,  even 
so  now  present  your  members  as  servants  to  righteousness  unto  sanctifica- 
tion.  For  when  ye  were  servants  of  sin,  ye  were  free  in  regard  of  righteous- 
ness. What  fruit  then  had  ye  at  that  time  in  the  things  whereof  ye  are 
now  ashamed  ?  for  the  end  of  those  things  is  death.  But  now  being  made 
free  from  sin,  and  become  servants  to  God,  ye  have  your  fruit  unto  sancti- 
fication,  and  the  end  eternal  life.  For  the  wages  of  sin  is  death  ;  but  the 
free  gift  of  God  is  eternal  life  in  Christ  Jesus  our  Lord. 


122  THE  EPISTLE  TO  THE  ROMANS.  [vi.  i6. 

Ver.  15.  What  then?  shall  we  sin,  etc.  The  trans- 
fer of  believers  from  the  sphere  of  the  law  to  that  of 
grace,  having  been  shown  to  be  the  very  ground  upon 
which  they  are  to  successfully  resist  sin,  the  Apostle 
recurs  to  the  very  common  and  superficial  objection, 
noted  in  6  :  i,  which  he  has  now  completely  overthrown, 
that  the  preaching  of  grace  encourages  sin.  The  assump- 
tion of  these  objectors  is  directly  contrary  to  what  has 
just  been  taught. 

Ver.  16.  To  whom  ye  present  yourselves  as  servants, 
his  servants  ye  are.  This  verse  explains  the  connection 
between  acts  and  states  of  servitude.  The  Kingdom  of 
God  and  that  of  Satan  are  exclusive  and  antagonistic.  A 
state  of  indifference  and  neutrality,  with  occasional  acts 
of  compliance,  now  to  the  one  side,  and  then  to  the  other, 
for  the  purpose  of  maintaining  and  declaring  indepen- 
dence, is,  therefore,  impossible.  No  acts  of  liberty  in 
human  life  are  isolated  ;  they  determine  the  future.  He 
who  deliberately  does  sin  a  service,  loses  his  freedom  and 
becomes  the  slave  of  sin.  He  who  obeys  God,  acknowl- 
edges, in  his  very  act  of  obedience,  God's  claims,  and 
subjects  himself  to  God's  will.  All  must  be  servants 
whether  of  sin  or  of  obedience,  unto  death,  i.  e.  eternal 
death,  as  the  goal  of  the  service  of  sin.  Obedience  refers, 
as  in  Acts  i  :  5  and  16  :  26,  to  the  "  obedience  of  faith." 
"  It  is  faith  in  the  Gospel  which  the  Apostle  here  desig- 
nates by  the  word  *  obedience.'  .  .  .  Every  time  the 
Gospel  is  preached  to  the  sinner,  he  is  challenged  to 
decide  between  the  obedience  of  faith  or  the  carnal  inde- 
pendence of  sin  "  (God.).  Righteousness  refers  here  to 
inherent  righteousness,  moral  purity,  the  fruits  of  the 
Spirit,  as  the  result  of  justifying  faith  and  the  indwelling 
of  Christ.     Eternal  life  and  eternal  holiness  are  insepar- 


VI.  17,  iS.J  THE  NEW  LIFE.  123 

able.  The  inference  is  that  the  reign  of  grace  is  a  reign 
of  holiness. 

Ver.  17.  Thanks  be  to  God  that  whereas,  etc.  The 
great  change  that  has  occurred  in  the  Roman  Christians 
as  the  consequence  of  their  acceptance  of  the  doctrine  of 
grace,  calls  forth  the  Apostle's  expression  of  thanksgiving. 
Ye  became  obedient  expresses  not  simply  an  act,  but  a 
habit  of  obedience.  From  the  heart.  As  in  Matt. 
18  :  35,  "  not  by  constraint."  "  The  good  are  good  from 
the  heart,  and  good  voluntarily  "  (Bengel)  (Heb.  8  :  10). 
"  From  the  heart,"  therefore,  as  the  characteristic  of 
obedience  under  grace,  is  opposed  both  to  legal  obedience, 
and  also  to  the  obedience  offered  sin  by  a  bad  conscience 
and  an  enslaved  will.  That  form  of  teaching,  viz.  the 
Gospel  in  its  strictest  sense,  the  doctrine  of  a  Crucified, 
Risen,  Ascended  Saviour,  and  the  free  forgiveness  of  sins, 
as  the  fruit  of  His  meritorious  work  for  all  who  believe. 
Whereunto  ye  were  delivered,  viz.  by  the  grace  of  God. 
They  could  not  have  obeyed  the  Gospel  but  for  the 
regenerating  grace  which  attended  and  wrought  through 
the  word  as  preached.  The  power  to  believe  must  first 
be  wrought  by  God,  or  man  is  helpless.  "  Elsewhere  the 
Scriptures  speak  of  the  doctrine  as  given  to  us  (2  Peter 
2  :2i  ;  Jude  3).  Paul  changes  this  into  another  expres- 
sion, in  order  to  proclaim  the  glory  of  the  divine  efificacy 
of  the  Gospel  "  (Besser). 

Ver.  18.  Being  made  free,  viz.  from  slavery  to  sin.  Ye 
became  servants  of  righteousness.  Literally :  "  Ye  were 
enslaved  to  righteousness."  The  Christian  is  not  without 
law;  but  his  law  is  the  law  of  grace.  He  obeys,  not  from 
an  external,  yet  none  the  less  truly  and  completely  from 
an  inner  constraint,  i.  c.  from  the  necessities  of  a  nature 
in  which  the  ever  living,  ever  active  Spirit  of  God  dwells 
and  works.     So  far  as  the  work  of  grace   has   taken  po.s- 


124  THE  EPISTLE  TO  THE  ROMANS.  [vi.  19,  20. 

session  of  his  heart,  he  cannot  sin  (i  John  3:9).  A 
familiar  Collect  (Common  Service,  Gen.  Coll.  87)  well  ex- 
presses this  thought :  "  Whose  service  is  perfect  freedom  "  ; 
the  Latin  still  more  emphatically  :  Cui  scrvire  cstregnare. 
The  highest  degree  of  freedom  is  that  of  such  elevation 
above  sin  and  temptation,  that,  like  God  and  the  holy 
angels,  there  is  no  longer  any  danger  of  a  fall.  Not  to 
serve  righteousness  is  to  lose  freedom. 

Ver.  19  begins  with  an  apology  for  using  such  a  term 
as  "servant"  or  "slave,"  to  describe  the  relation  of  a 
Christian  to  his  Master.  The  figure,  he  feels,  introduces 
elements  into  the  conception  of  this  service,  that  should 
be  separated  from  it.  The  service  is  inner,  joyous,  free  ; 
that  of  the  slave  is  external,  forced,  mechanical, — the 
hands  act,  while  the  heart  rebels.  He  uses  this  figure 
because  there  is  no  better  at  hand.  Like  every  true 
teacher,  he  accommodates  himself  to  the  infirmity  of  your 
flesh.  What  he  means  by  the  figure  is  to  insist  that  they 
yield  to  God  a  service  no  less  devoted  than  that  which 
they  have  heretofore  given  to  sin.  Uncleanness.  Moral 
defilement,  a  wrong  which  man  commits  against  himself. 
Iniquity.  Lit.  "  lawlessness,"  against  God.  Unto  iniquity 
designates  degrees.  Unto  sanctification.  The  reference 
is  not  to  the  gradual  process  of  purification  from  sin,  but 
to  the  goal  of  perfect  and  complete  holiness. 

Ver.  20  contains  a  slight  irony.  The  natural  man 
boasts  much  of  his  freedom.  The  Apostle  shows  the 
kind  of  freedom  the  natural  man  has  to  boast  of,  viz. 
freedom  in  regard  to  righteousness,  while  actually  a 
slave  of 


ave  01  sni 


Ver.  21,  22,  contrast  the  results  of  the  service  of  sin  with 
those  of  the  service  of  righteousness.  LUTHER,  Melanch- 
THON,  PniLIPPI,  GODET,  TiSCHENDORF,  etc.,  divide 
the  sentence  in  ver.   21   somewhat   differently,  viz.  What 


VI.  23-]  THE  NEW  LIFE.  125 

fruit  had  ye  then  ?  Was  it  in  those  things  whereof  ye 
are  now  ashamed  ?  That  is,  they  had  nothing  to  show 
for  all  the  efforts  of  their  past  lives,  except  those  things 
of  which  they  are  now  ashamed.  The  answer  to  the 
question  as  punctuated  by  W.  H.  and  by  both  A.  V.  and 
R.  V.  is  "  Nothing  whatever."  This  is  implied  also  in 
Luther's  interpretation.  The  end,  as  in  ver.  18,  the 
"goal"  or  "  final  result."  In  such  course  of  life  every- 
thing tends  towards  death.  The  immediate  effect  of 
these  things  is  shame  ;  their  ultimate  end,  eternal  death. 
On  the  other  hand,  the  service  of  righteousness  has,  as 
its  more  immediate  effect,  sanctification,  and,  as  its  final 
goal,  eternal  life.     (Comp.  ver.  19.) 

Ver.  23.  Two  masters  ask  our  service,  sin  and  God. 
Only  one,  i.  e.  sin,  pays  wages.  In  but  one  sphere  can 
man  earn  or  merit  anything,  and  that  is  in  the  service 
of  sin.  But  its  wages  is  death.  If  merit  determine  our 
future,  we  can  secure  it  only  by  a  life  of  sin,  with  perdi- 
tion as  its  reward.  God  pays  no  wages.  His  servants 
receive  the  results  of  their  service,  not  for  merit,  but 
only  as  a  free  gift.  Their  service  and  obedience  of  God 
come  not  from  their  own  powers,  but  are  themselves 
fruits  of  the  Holy  Spirit  dwelling  in  justified  man. 

"  Thus  the  unseparable  connection  of  justification  and 
sanctification,  which  forms  the  basis  and  fundamental 
view  of  this  chapter,  reappears  at  its  end.  He  that  is 
justified  by  faith  in  Christ  has  eternal  life  as  God's  gra- 
cious gift  ;  and  inasmuch  as  sanctification  is  simply  the 
subjective  development  of  the  objective  gift  of  justifica- 
tion, eternal  life  remains  even  for  the  sanctified  what  it 
was  at  first,  the  free  gift  of  God,  whose  possession  he 
does  not  first  earn  by  means  of  sanctification,  but  only 
awaits,  and,  when  he  has  attained  the  end  of  sanctifica- 
tion, actually  receives"  (PlllL.). 


[26  THE  EPISTLE  TO  THE  ROMANS,  [vii. 


{b^  Illustration  from  Marriage  (7  :  1-6). 

The  inconsistency  of  a  life  of  sin  by  a  justified  person 
is  illustrated  by  the  marriage  relation. 

1--6.  Or  are  ye  ignorant,  brethren  (for  I  speak  to  men  that  know  the 
law),  how  that  the  law  hath  dominion  over  a  man  for  so  long  time  as  he 
liveth  ?  For  the  woman  that  hath  a  husband  is  bound  by  law  to  the  hus- 
band while  he  liveth ;  but  if  the  husband  die,  she  is  discharged  from  the 
law  of  the  husband.  So  then  if,  while  the  husband  liveth,  she  be  joined  to 
another  man,  she  shall  be  called  an  adulteress  :  but  if  the  husband  die,  she 
is  free  from  the  law,  so  that  she  is  no  adulteress,  though  she  be  joined  to 
another  man.  Wherefore,  my  brethren,  ye  also  were  made  dead  to  the  law 
through  the  body  of  Christ;  that  ye  should  be  joined  to  another,  eveti  to 
him  who  was  raised  from  the  dead,  that  we  might  bring  forth  fruit  unto 
God.  For  when  we  were  in  the  flesh,  the  sinful  passions,  which  were 
through  the  law,  wrought  in  our  members  to  bring  forth  fruit  unto  death. 
But  now  we  have  been  discharged  from  the  law,  having  died  to  that  where- 
in we  were  holden ;  so  that  we  serve  in  newness  of  the  spirit,  and  not  in 
oldness  of  the  letter. 

Ver.  I.  I  speak  to  men  that  know  the  law.  This  is 
not  addressed  exclusively  to  Jews  in  the  Roman  Church, 
but,  as  the  original  shows,  to  all  to  whom  he  writes  the 
epistle.  In  the  assemblies  of  the  early  Christians,  Gen- 
tiles as  well  as  Jews,  the  law  was  read.  As  in  6  :  14,  the 
reference  is  to  the  Mosaic  law.  Hath  dominion  over, 
i.  e.  the  claims  of  the  law  can  be  cancelled  only  by  death. 
Over  a  man,  i.  e.  every  member  of  the  human  family. 

Ver.  2.  For  the  woman  that  hath  an  husband.  The 
general  principle  having  been  stated,  it  is  applied  to  a 
particular  sphere.  The  marriage  relation  is  permanent. 
Its  obligations  can  be  annulled  only  by  death.  Divorce 
is  not  here  mentioned  ;  since  it  is  lawful  only  where  a 
moral  separation  has  already  occurred  by  a  criminal  act  of 
the  other  party — in  this  case,  the  husband,  i.  e.  when  he 
has  already  died  to  her  as  a  husband.     She  is  discharged 


VII.  3,  4]  THE  NFAV  LIFE.  127 

from  the  law,  etc.  In  the  death  of  her  husband,  she  dies 
as  a  wife,  the  marriage  is  dissolved  and  she  is  free  from 
all  the  obligations  which  her  entrance  into  that  estate 
imposed. 

Ver.  3  simply  carries  out  the  thought  of  ver.  2.  All 
marriage  obligations  being  cancelled  by  the  death  of  the 
other  party  to  the  contrast,  the  survivor  is  perfectly  free 
to  remarry.  This  second  marriage  is  as  pure  and  holy  as 
if  it  were  the  first. 

Ver.  4.  Wherefore,  my  brethren.  Now  comes  the 
application  of  tiie  figure.  The  soul  of  the  believer  is 
compared  to  a  woman  living  in  a  second  marriage  after 
the  death  of  her  first  husband.  The  first  husband  was  the 
law  ;  the  second  is  Christ.  As  the  wife  has  died  as  a 
wife  in  the  death  of  her  husband,  so  the  believer  has  died 
to  the  law  in  the  death  of  Christ.  The  law  has  died  to 
him,  since,  in  the  death  of  Christ,  all  the  demands  of  the 
law  have  been  satisfied  (Col.  2  :  14).  The  death  that 
Christ  died  to  sin  (6  :  10)  was  also  a  death  to  the  law, 
since  it  was  death  to  the  law  because  of  sin.  This  death 
was  once  for  all.  Every  claim  of  the  law  was  satisfied  ; 
there  was  no  further  obligation  for  whose  discharge  it 
could  ask.  By  baptism  (6  :  4)  the  Christian  is  brought 
into  communion  with  this  death.  The  death  of  Christ  is 
made  his  death.  Hence  the  significance  of  the  passive 
construction  :  Ye  were  made  dead  to  the  law.  The  soul 
has  lost  its  first  husband  ;  and  all  claims  arising  from 
that  alliance  are  at  an  end.  "The  law  had  power  over 
every  man  so  long  as  it  was  alive  ;  and  its  power  went  to 
the  infliction  of  a  grievous  curse  upon  all,  for  all  had 
broken  it.  But  after  it  got  its  death-blow  on  the  cross, 
this  power  ceased  ;  and  we  became  free  from  it — just  as 
the  woman  is  free  from  all  the  terror  and  all  the  tyranny  of 
that  deceased  husband,  who  was  wont  to  lord  it,  and,  per- 


128  THE  EPISTLE   TO   THE  ROMANS.  [vii.  5. 

haps  with  justice,  too,  most  oppressively  over  her.  Thus 
ought  we  to  hold  ourselves  as  free  from  the  whole  might 
and  meaning  of  that  law,  which  has  now  spent  its  whole 
force,  as  an  executioner,  on  that  body  by  which  the  whole 
chastisement  of  our  peace  has  been  borne.  When  a  sense 
of  the  law  brings  remorse  or  fearfulness  into  your  heart, 
transfer  your  thoughts  from  it  as  now  dead  to  Christ  as 
your  now  living  husband  "  (Chalmers).  Nowhere  is 
the  doctrine  of  the  vicarious  satisfaction  of  Christ  more 
forcibly  stated.  That  ye  should  be  joined  unto  another. 
The  soul  now  married  to  Christ  heeds  only  His  claims,  and 
shares  in  no  other  life  than  His  resurrection-life.  Bring 
forth  fruit.  The  works  of  the  new  obedience,  the  fruits 
of  the  Spirit  (Gal.  5  :  22),  are  the  issue  of  this  marriage. 
The  Christian's  freedom  from  the  constraint  of  the  law 
does  not  elevate  him  above  the  obligation  to  produce  the 
very  works  that  the  law  requires.  The  difference  is  that 
now  they  are  produced  from  an  inner  necessity  of  his 
nature  ;  now  they  proceed  from  love  to  Christ  and  the 
believer's  union  with  Christ  and  the  presence  of  the  Holy 
Spirit.     Unto  God.     Such  fruit  as  pleases  God. 

Ver.  5.  When  we  were  in  the  flesh.  This  does  not 
refer,  as  in  Gal.  2  :  20,  to  the  life  of  believers  in  the 
body,  but,  as  in  Rom.  8 :  8,  9,  to  the  unregeneratc  nature 
(John  3  :  6).  It  is  assumed  that  all  believers  were  once 
"  in  the  flesh."  The  sinful  passions.  Lit.  "  passions  of 
sins,"  i.  e.  passions  which  lead  to  sinful  actions.  Which 
were  through  the  law.  They  were  excited  to  activity, 
but  were  not  produced  by  the  law.  The  dominant  evil 
desire  is  roused  to  action  by  the  commands  and  prohibi- 
tions of  the  law.  (Comp.  vers.  7,  8.)  Wrought,  i.  e.  were 
active.  In  our  members,  every  sinful  desire  having  its 
particular  bodily  organ  through  which  to  work.  Unto 
death.      Life  in  the  flesh  tends  only  to  death.     It  is  not 


VH.  6.]  THE  NEW  LIFE.  129 

improved  by  hearing  the  hiw,  or  by  its  endeavors  to  fulfil 
the  Iciw.  As  long  as  regeneration  is  absent,  the  preaching 
of  the  law  renders  matters  only  worse.  The  argument 
shows  that  the  proposed  way  of  salvation  through  the 
law  has  but  one  end,  viz.  death. 

Ver.  6.  But  now  we  have  been  discharged  from  the 
law.  This  is  explained  by  ver.  4.  So  that  we  serve. 
Freed  from  the  law,  we  no  less  serve,  but  rather  it  is  only 
now  that  we  truly  serve  God.  In  newness  of  spirit. 
Impelled  by  a  life-principle,  previously  absent,  and  of  a 
nature  entirely  different  from  what  had  previously  con- 
trolled man  ;  for  newness  here  means  "  of  a  new  kind." 
More  is  meant  than  "  a  harmony  between  the  inclinations 
and  moral  obligation  "  ;  for  the  discharge  of  duty  has 
become  the  chief  joy  of  the  heart.  What  to  the  carnal 
man  was  letter  is  to  the  regenerate  and  spiritual  man 
spirit.  "The  letter  is  the  law  considered  not  in  itself, 
since,  thus  considered,  it  is  spiritual  and  living  (ver.  14; 
Acts  7  :  38),  but  in  respect  to  the  sinner,  to  whom  it  can- 
not give  spirit  and  life,  but  leaves  him  to  death,  although 
he  may  meanwhile  aim  to  do  what  the  letter  and  its  sound 
may  command  ;  so  that  the  appearance  and  the  name 
may  remain,  just  as  a  dead  hand  is  still  a  hand  "  (Bengel). 
Applying  this  to  the  marriage  illustration,  the  obedience 
of  the  letter  is  that  of  a  slave  who,  with  fear  and  aversion, 
obeys  externally  the  master  who  has  never  won  her  love  ; 
the  obedience  of  the  spirit  is  that  of  the  bride  who,  re- 
joicing in  the  love  of  her  husband,  makes  his  interests 
her  first  thought,  and  the  furtherance  of  them  the  chief 
of  all  her  pleasures. 
9 


130  THE  EPISTLE  TO  THE  ROMANS.  [vii.  7. 

Section  III. — Powerlessness  of  the  Law,  both 
Before  and  After  Justification,  to  Sanctify 
(7  :  7-23)- 

This  is  intended  to  enforce  the  more  remote  argu- 
ment, viz.  that  it  is  only  through  the  Gospel  with  its 
doctrine  of  salvation  by  grace  alone,  that  the  holy  life, 
which  the  advocates  of  Judaism  so  extol,  is  possible.  In 
Chapter  III.  St  Paul  had  taught  that  the  law  could  not 
justify;  here  he  teaches  that  it  is  just  as  powerless  to 
sanctify.  In  proving  that  its  ofifice  is  not  to  sanctify, 
he  explains  what  is  its  true  function,  viz.,  to  detect  and 
condemn  sin. 

(rt.)   The  Law  and  the  Unregencrate  (vers.  7-13). 

7-13.  What  shall  we  say  then  ?  Is  the  law  sin  ?  God  forbid.  How- 
beit,  I  had  not  known  sin,  except  through  the  law:  for  I  had  not  known 
coveting,  except  the  law  had  said,  Though  shalt  not  covet :  but  sin,  finding 
occasion,  wrought  in  me  through  the  commandment  all  manner  of  covet- 
ing :  for  apart  from  the  law  sin  is  dead.  And  I  was  alive  apart  from  the 
law  once;  but  when  the  commandment  came,  sin  revived,  and  I  died;  and 
the  commandment,  which  was  unto  life,  this  I  found  to  be  unto  death  ;  for 
sin,  finding  occasion,  through  the  commandment  beguiled  me,  and  through 
it  slew  me.  So  that  the  law  is  holy,  and  the  commandment  holy,  and 
righteous,  and  good.  Did  then  that  which  is  good  become  death  unto  me  ? 
God  forbid.  But  sin,  that  it  might  be  shewn  to  be  sin,  by  working  death 
to  me  through  that  which  is  good; — that  through  the  commandment  sin 
might  become  exceeding  sinful. 

Ver.  7.  What   shall  we  say  then  ?     Is  the  law  sin  ? 

The  state  of  sin  having  been  shown  to  be  co-extensive 
with  that  of  the  law,  the  Apostle  shows  next,  that  this 
is  entirely  accidental,  and  does  not  occur  on  account  of 
any  identity  between  the  law  and  sin.  It  is  a  conse- 
quence of  man's  fallen  estate  and  of  the  con-uption  that 
prevents  him   from   having  any  other  than   a  perverted 


VII.  8.]  LA  W  CANNOT  SANCTIFY.  131 

and  vitiated  relation  to  the  law.  The  experience  of 
every  individual  since  Adam  is  that  sin  exists  before  the 
law  approaches  him.  But  I  had  not  known  sin,  i.  e.  rec- 
ognized it  as  sin.  The  unregencrate  man,  without  the 
law,  follows  the  impulses  of  his  corrupt  nature  unre- 
strained except  in  so  far  as  the  weak  voice  of  conscience 
at  times  may  be  heard.  With  the  revelation  of  the  law, 
conscience  is  quickened  into  activity  and  is  supernatur- 
ally  enlightened  ;  then  he  perceives  the  wrong  relations 
in  which  he  stands  to  God.  He  had  coveted  habitually 
in  obedience  to  the  suggestions  of  the  flesh.  But  it  is 
only  when  the  law  comes  to  him  and  declares  authori- 
tatively "  Thou  shalt  not  covet "  that  he  recognizes  the 
impulse  as  coveting.  He  learns  to  know  it  by  contrast. 
He  recognizes  the  presence  of  a  higher  will  opposing  the 
hitherto  uninterrupted  sinful  career  of  his  life, 

Ver.  8.  But  to  this  higher  will  the  unregenerate  man 
refuses  to  submit.  He  regards  the  interposition  of  this 
will  as  an  entirely  unwarrantable  intrusion.  Glorying  in  his 
imagined  independence,  he  seeks  to  display  it  by  acts  of 
hostility  to  the  law.  Sin,  finding  occasion,  i.  e.  Original 
sin,  or  the  corruption  of  his  nature,  roused  to  sinful 
activity,  when  interrupted  by  the  voice  of  the  law,  imme- 
diately covets  all  that  it  knows  the  law  forbids.  Wher- 
ever the  law  interposes  a  "  shalt  not,"  it  opposes  a 
"  shalt."  An  illustration  is  given  by  AUGUSTINE  in  his 
Confessions  of  a  sin  of  his  boyhood  :  "  The  theft  which  I 
loved  for  the  theft's  sake.  My  pleasure  was  not  in  the 
pears;  it  was  in  the  offence  itself."  Compare  Ovid  : 
Nitiinur  in  vctitiiin  semper  cupiniusquc  negata  ("  We  ever 
strive  for  what  is  forbidden,  and  long  for  objects  that  are 
denied  us").  The  essence  of  every  sin  lies  in  the  desire 
to  be  otherwise  than  God  wants  us  to  be.  Coveting  is 
sin  in  motion  towards  its  end.     Apart  from  the  law,  sin 


132  THE  EPISTLE   TO   THE  ROMANS.  [vii.  9. 

is  dead,  i.  e.  is  dormant  or  latent.  "  It  flows  along 
smoothly,  until  it  is  met  by  an  impeding  barrier,  over 
which  it  leaps  with  tumultuous  violence.  Comp.  i  Cor. 
15  :  56"  (PlllL.). 

Ver.  9.  I  was  alive.  Reference  is  made  to  the  per- 
sonal experience  of  the  Apostle  as  the  type  of  a  general 
experience.  Alive  must  be  interpreted  in  connection 
with  the  word  dead  in  ver,  8.  Sin  is  there  said  to  be 
dead,  where  it  is  only  latent  ;  so  the  Apostle  was  alive, 
when  he  lived  in  a  state  of  unconsciousness  as  to  the 
requirements  and  disclosures  of  the  law.  Note  the  con- 
trast :  When  sin  is  dead,  he  is  alive ;  when  sin  is  alive, 
he  is  dead.  A  difficulty  occurs  in  determining  the  time 
to  which  he  refers.  When  was  he  apart  from  the 
law?  Some  understand  him  as  recalling  the  life  of 
childhood,  when  the  meaning  of  the  law  is  not  yet  rec- 
ognized. Others  refer  it  to  the  state  of  security  in 
which  he  lived  while  occupied  with  merely  external 
obedience  to  the  law,  and  a  revelation  of  its  inner, 
spiritual  nature  was  made,  in  the  light  of  which  it  could 
readily  appear  as  though  he  had  been  before  without 
the  law — so  much  more  intense  and  searching  was  its  light. 
Still  others  refer  it  to  the  experience  frequently  repeated 
in  the  lives  of  all  children  of  God  ;  for  as  spiritual  sight 
increases,  the  demands  of  the  law  are  constantly  found 
to  be  more  comprehensive,  and,  with  every  new  discov- 
ery, there  is  a  repetition  of  this  experience.  The  mean- 
ing here  is  that  once  he  had  so  inadequate  a  conception 
of  what  the  law  means  and  commands,  that  he  was  in 
no  way  conscious  of  its  constraint.  When  the  com= 
mandment,  came,  viz.  "  Thou  shalt  not  covet,"  ver.  7. 
Sin  revived,  i.  e.  was  excited  to  conscious  activity.  I 
died  describes  the  sense  of  guilt  and  moral  impotence 
that  followed  this  discovery. 


vn.  IO-I2.]  LAW  CANNOT  SANCTIFY.  133 

Ver.  10.  Unto  life  .  .  .  unto  death.  The  means  given 
to  lead  to  life  becomes  a  means  to  bring  death.  Human 
corruption  diverts  the  law  from  its  proper  sphere  to  a 
service  foreign  to  that  for  which  it  was  designed.  I  found 
to  be,  viz.  when  its  true  meaning  became  at  last  known. 
The  very  commandments  on  the  observance  of  which  I 
relied  for  salvation,  I  at  last  learned,  in  my  sinful  condi- 
tion, could  only  condemn  me. 

Ver.  II.  (Comp.  ver.  8.)  Sin,  and,  therefore,  not  the 
law,  is  the  real  cause  of  death.  The  law  is  only  its 
occasion,  as  sin  uses  the  law  to  induce  men  to  disobey. 
The  very  barrier  which  the  law  erects  against  transgres- 
sion is  made  the  occasion  of  suggesting  its  commission. 
Beguiled  me.  An  allusion  to  the  temptation  in  Paradise 
(Gen.  3  :  I,  4,  5,  15  ;    i  Tim.  2  :  14). 

Ver.  12.  Law  refers  to  the  entire  Mosaic  code:  com= 
mandment  to  each  particular  precept,  and,  in  this  case, 
that  mentioned  in  ver.  7,  as  illustrating  all.  Holy,  as  the 
revelation  of  a  holy  God,  manifesting  His  holy  nature 
and  will;  just,  as  the  correct  standard  of  right;  good,  as 
an  infallible  exhibition  of  the  life  that  pleases  God  and 
attains  the  highest  happiness.  He  calls  the  law  and  its 
precepts  Jioly,  with  respect  to  the  efficient  and  material 
cause,  because  it  has  a  holy  author,  and  is  itself  destitute 
of  every  imperfection  or  impurity  ;  he  calls  it  just,  with 
respect  to  its  formal  cause,  because  it  is  the  norm  of 
justice  ;  he  calls  it  good,  with  respect  to  its  final  cause, 
because  it  promises  bodily  and  spiritual  good  to  those 
who  obey  "  (Bald.).  "  Luther  once  said  that  no  apostle 
gave  such  hateful  and  reproachful  names  to  the  law,  as 
did  Paul ;  e.  g.  '  the  strength  of  sin,'  '  bringing  forth  fruit 
unto  death,'  '  the  dead  letter,'  '  preaching  of  condemna- 
tion,' '  yoke  of  bondage,'  '  weak  and  beggarly  elements.' 
But  these  names  are  derived  from  the  reckoning  of  per- 


134  THE  EPISTLE  TO  THE  RO^TAXS.  [vii.  13. 

verted  persons  who  abuse  the  law.  But  in  this  verse  we 
hear  what  the  law  is,  according  to  its  glorious  nature  " 
(Besser). 

Ver.  13.  Did  then  that  which  is  good  become  death 
unto  me?  The  law  no  more  brings  death  than  it  brings 
sin.  The  real  nature  of  sin  becomes  apparent  in  its  use 
of  what  is  good  to  work  evil.  It  is  as  though  a  Bible  or  a 
communion  vessel  were  used  b}-  a  murderer  to  deal  a  fatal 
blow.  The  revelation  of  the  character  and  will  of  the 
Holiest,  made  to  impart  holiness  to  His  creatures,  is  used 
to  increase  their  sin  and  condemnation.  The  holier  the 
objects  thus  perverted,  the  greater  the  guilt  and  hateful- 
ness  of  the  subject  perverting  it.  Sin  that  it  might  be 
shown  to  be  sin,  i.  e.  that  its  true  character  might  be  re- 
vealed, in  all  its  deceitfulness,  and  enormity  and  atrocity 
and  heinousness.  That  sin  might  become  exceeding  sin= 
ful.  This  occurs  when  the  depravit}'  of  our  nature  comes 
forth  into  acts  of  positive  transgression.  The  desire  for 
what  is  contrary  to  God's  will  is  bad  enough  ;  but  when 
the  desire  is  not  suppressed,  but  is  permitted  to  control 
the  entire  life,  then  sin  becomes  exceeding  sinful. 

(/^)   Tlie  Lazi'  and  the  Rt'gc}icratc  (vers.  14-25V 

14-25.  For  we  know  that  the  law  is  spiritual :  but  I  am  carnal,  sold 
under  sin.  For  that  which  I  do  I  know  not :  for  not  what  I  would,  that 
do  I  practise;  but  what  I  hate,  that  I  do.  But  if  what  I  would  not,  that  I 
do,  I  consent  unto  the  law  that  it  is  good.  So  now  it  is  no  more  I  that  do 
it,  but  sin  which  dwelleth  in  me.  For  I  know  that  in  me,  that  is,  in  my 
flesh,  dwelleth  no  good  thing :  for  to  will  is  present  with  me,  but  to  do  that 
which  is  good  is  not.  For  the  good  which  I  would  I  do  not :  but  the  evil 
which  I  would  not,  that  I  practise.  But  if  what  I  would  not,  that  I  do,  it 
is  no  more  I  that  do  it,  but  sin  which  dwelleth  in  me.  I  find  then  the  law, 
that  to  me  who  would  do  good,  evil  is  present.  For  I  delight  in  the  law  of 
God  after  the  inward  man :  but  I  see  a  different  law  in  my  members,  war- 
ring against  the  law  of  my  mind,  and  bringing  me  into  captivity  under  the 
law  of  sin  which  is  in  mv  members.     O  wretched  man  that  I  am  !  who  shall 


vir.  14.]  LAW  CANNOT  SANCTIFY.  135 

deliver  me  out  of  the  body  of  this  death  ?  I  thank  God  through  Jesus 
Christ  our  Lord.  So  then  I  myself  with  the  mind  serve  the  law  of  God; 
but  with  the  flesh  the  law  of  sin. 

The  meaning  of  this  section  has  occasioned  more  discus- 
sion than  probably  any  other  portion  of  the  Epistle.  The 
Greek  fathers  and  Augustine  in  his  first  period  regard  it 
as  continuing  the  description  of  the  struggle  of  the  law 
with  the  unregenerate  man  contained  in  the  preceding 
verses.  Augustine  in  his  later  period,  followed  by  the 
Reformers  of  both  the  Lutheran  and  the  Reformed 
Churches,  ascribes  it  to  the  struggle  within  the  regenerate. 
The  argument  for  the  former  interpretation  is:  i.  To  say 
that  the  regenerate  man  is  "sold  under  sin,"  is  inconsis- 
tent with  ver.  25,  To  say  that  the  regenerate  man  is 
helpless  to  accomplish  what,  by  the  grace  of  God,  he  wills, 
overlooks  the  nen-  powers  bestowed  in  regeneration.  On 
the  other  hand,  the  change  of  tense  from  the  past  to  the 
present,  and  the  impossibility  of  affirming  of  the  unre- 
generate that  they  delight  in  the  law  of  the  Lord  after 
the  inward  man,  are  conclusive  that  Paul  confesses  a  con- 
flict frequently  repeated  in  his  experience.  The  con- 
clusion is  that  the  law  is  so  little  adapted  to  communicate 
life,  that  even  the  regenerate  man  is  conscious  of  a  con- 
stant struggle  against  it.  The  dominion  of  sin  is  over ; 
but  the  remnants  of  sin  still  present  are  excited  by  the 
proclamation  of  the  law,  and  manifest,  although  in  a 
feebler  measure,  the  characteristics  described  in  the  pre- 
ceding paragraph.  As  the  remnants  of  sin  or  the  powers 
of  the  new  life  assert  themselves,  and  he  concentrates  his 
attention  upon  either,  a  double  consciousness  results,  so 
that  he  can  truly  say  here,  I  am  carnal,  sold  under  sin, 
and  in  ver.  25,  "  With  the  mind  I  serve  the  law  of  God," 
or  in  8  :  2,  that  he  is  free  from  the  law  of  sin  and  death. 

Luthardt  has  found  no  less  than  one  hundred  and  ten 


136  THE  EPISTLE  TO  THE  ROMANS.  [vii.  14. 

passages  in  Luther  where  he  thus  treats  this  passage,  e.g. 
on  Gal.  5:17:  "  Not  only  the  sophists,  but  even  some  of 
the  Fathers,  attempt  to  excuse  Paul.  They  deem  it  im- 
proper for  an  elect  organ  of  Christ  to  be  said  to  have 
sin.  We  put  our  faith  in  the  words  of  Paul,  in  which 
he  candidly  confesses  that  he  is  sold  under  sin,  etc. 
Here  they  answer  that  the  Apostle  is  speaking  in  the 
person  of  the  ungodly.  The  godless  do  not  complain 
concerning  rebellion,  conflict,  the  captivity  of  sin,  because 
sin  effectually  reigns  in  them  ;  but  for  this  reason,  the  com- 
plaint of  Paul  and  of  all  saints  is  most  true.  They  have 
done  not  only  unwisely,  but  impiously,  who  have  made 
the  excuse  that  Paul  and  other  saints  are  without  sin. 
With  this  persuasion,  proceeding  from  ignorance  of  the 
doctrine  of  faith,  they  have  abolished  the  forgiveness  of 
sins,  and  rendered  Christ  of  none  effect."  Comp.  Smal- 
CALD  Articles,  p.  329:  "  Paul  (Rom.  7: 14-25)  shows  that 
he  wars  with  the  law  in  his  members  ;  and  this,  not  by  his 
own  powers,  but  by  the  gift  of  the  Holy  Ghost  that  follows 
the  remission  of  sin."  Formula  of  Concord,  p.  555  : 
"  If  now,  in  St.  Paul  and  in  other  regenerate  men,  the 
natural  or  carnal  free  will,  even  after  regeneration,  strives 
against  God's  law,  much  more  perverse  and  hostile  to 
God's  law  and  will  will  it  be  before  regeneration." 

The  reference  of  this  passage  to  a  state  of  transition 
from  the  unregenerate  to  the  regenerate  state  cannot  be 
accepted,  since,  as  long  as  man  is  unregenerate,  it  is  im- 
possible for  him  with  his  mind  to  serve  the  law  of  God. 

Ver.  14.  For  we  know,  i.  c.  we  Christians  know  what 
the  natural  man  does  not  know  (i  Cor.  2  :  14),  that  the 
law  is  spiritual.  It  goes  deeper  than  the  outward  life. 
It  is  the  revelation  of  God's  will ;  and  God  is  a  spirit. 
It,  therefore,  requires  an  inner  and  spiritual  obedience. 
"If  the  law  were   a  bodily  matter,  we  could  satisfy  it   by 


VII.  14.]  LAW  CANNOT  SANCTIFY.  137 

our  works.  But  since  it  is  spiritual,  no  one  can  satisfy 
it,  unless  he  dp  from  the  bottom  of  his  heart  all  that 
he  does.  But  such  a  heart  is  the  gift  only  of  the  Holy 
Ghost  "  (Luther).  This,  men,  without  Christ,  do  not 
perceive,  but  "  imagine  that,  by  outward  works,  they  can 
fulfil  the  law.  .  .  .  Hence  Christ  takes  the  law  into 
his  own  hands,  and  explains  it  spiritually  from  Matt. 
5:21  sqq. ;  Rom.  7  :  14,  and  1:18"  (FORM.  OF  CON- 
CORD, p.  591).  "  He  calls  the  law  spiritual,  not  because, 
as  Origen  explained,  the  doctrine  of  the  law  has  an 
allegorical  and  spiritual  meaning  ;  but,  partly,  because  it 
has  the  Holy  Ghost  as  its  author  ;  partly,  because  its 
commandments  are  spiritual,  not  according  to  man's 
determination,  but  as  the  expression  of  the  exquisite  will 
of  God  ;  partly,  because  it  requires  not  so  much  external 
discipline,  but  man's  spirit,  i.  e.  his  whole  heart  and 
mind  ;  partly,  because  such  perfection  can  be  understood 
only  by  the  spirit  of  God  ;  partly,  also  because  the  bless- 
ings it  promises  to  the  obedient  are  spiritual  "  (Bald.). 
I  am  carnal,  not  "  I  was,"  but  "  I  am."  This  he  can  say 
consistently  even  with  the  declaration  of  8:9,  that  he  is 
not  in  the  flesh.  The  new  spiritual  insight  communicated 
in  regeneration,  and  increasing  with  sanctification,  enables 
him  more  and  more  to  see  the  real  nature  of  the  indwell- 
ing corruption  that  pervades  and  underlies  all  that  he  does 
and  thinks.  A  few  drops  of  aniline  or  of  blood  color  a 
large  amount  of  water  and  render  it  impure  by  penetrating 
every  atom.  The  more  deeply  spiritual  the  believer,  the 
more  delicate  is  his  sense  of  sin,  and  the  more  vivid  his  con- 
sciousness of  its  presence.  In  accordance  with  his  carnal 
nature,  he  recognizes  the  tendency  to  look  simply  on 
outward  compliance  with  the  law,  instead  of  on  its 
spiritual  demands.  Just  to  the  degree  then  that  he  rec- 
ognizes himself  as  carnal,  has  he  begun    to  be   spiritual. 


138  THE  EPISTLE   TO   THE  ROMANS.  [vii.  15. 

Sold  under  sin.  This  same  delicate  spiritual  insight 
reveals  to  him  the  fact  that  in  spite  of  his  efforts,  sin, 
assuming  various  forms,  constantly  asserts  its  power  and 
defeats  him.  Thwarted  and  baffled  in  his  efforts  to  yield 
God  a  perfectly  pure  and  holy  service,  he  confesses,  in 
so  far  a  bondage  of  the  will  that  still  remains  from  his 
former  estate,  even  though  viewed  from  another  stand- 
point, and,  with  the  sustaining  power  of  God's  grace 
taken  into  the  account,  he  serves  God  in  freedom  (8:2). 
"  This  clause  states  what  the  flesh  can  do  of  itself.  For 
by  nature  man  is  no  less  a  servant  of  sin  than  are  slaves 
who  are  bought  and  sold  whom  their  masters  abuse,  like 
oxen  or  asses,  according  to  their  pleasure ;  so  we  are 
driven  by  the  power  of  sin,  so  that  all  the  mind  and 
all  the  heart  and  all  the  deeds  are  disposed  towards  sin  " 
(Calvin). 

Ver.  15.  For  that  which  I  do  I  know  not.  A  proof  of 
this  bondage.  The  slave  obeys  what  his  master  com- 
mands without  asking  about  the  meaning  or  the  con- 
sequences of  his  action.  So  the  regenerate  man  sins, 
when  the  flesh,  taking  advantage  of  his  partial  igno- 
rance, surprises  him,  and  hurries  him  onward  to  obey 
impulse  instead  of  God's  will.  He  commits  sin  without 
knowing  when  he  commits  it  that  it  is  sin.  He  does  much 
of  which  he  disapproves  and  which  he  even  loathes. 
The  words  of  Ovid  are  often  used  to  illustrate  this 
verse : 

"  Video  tneliora  pt-oboqjie, 
Deteriora  seqiior." 

("  I  see  the  better  things,  and  approve  of  them  ;  but  I 
follow  the  worse.")  For  not  what  I  would,  that  do  I 
practise.  "  He  never  does  what  he  wishes,  because  he 
never  performs  a  perfectly  pure  act  in  perfectly  holy  love. 


VII.  17]  LAW  CANNOT  SANCTIFY.  139 

When  he  glances  from  the  height  of  spiritual  freedom, 
to  which  grace  has  raised  him,  down  into  the  deep  abyss 
.of  nature's  sin,  which  is  alluring  and  enticing,  there  attend 
him  continually,  along  with  the  consciousness  of  inward 
strength  and  freedom,  the  sense  of  an  alien  power  and 
bondage  "  (PiiiL.),     (Comp.  Matt.  26  :  41.) 

Ver.  16.  If  what  I  would  not,  that  I  do.  The  em- 
phasis on  "would  not,"  i.  e.  :  If  my  will  is  directed 
against  that  which  I,  nevertheless,  do.  I  consent  unto 
the  law.  He  who  inwardly  loathes  sin,  and  whose  will 
is  directed  against  sin,  proves  thereby  the  inner  harmony 
of  his  mind  with  the  law. 

Ver.  17.  So  therefore  it  is  no  more  I  that  do  it.  If  a 
crowd  be  standing  on  the  brink  of  a  precipice,  some  one 
by  pushing  me  may  cause  me  to  fall  on  a  person,  who,  by 
my  fall,  is  plunged  into  the  abyss.  If  my  will  have  done 
all  in  its  power  to  avert  this  calamity,  it  would  not  be  I, 
but  another  power  that  is  responsible.  So,  if  a  man  do 
not  sin  willingly  and  knowingly,  but  against  his  will  and 
inmost  desire,  the  power  whence  the  sin  comes  must  be 
foreign  to  his  personality,  deeply  rooted  though  it  is  in 
his  nature.  Paul  says  this,  not  to  excuse  himself,  but  to 
show  the  great  power  of  indwelling  sin,  which,  against 
his  most  earnest  efforts,  nevertheless,  asserts  itself,  and, 
every  now  and  then,  when  he  is  off  his  guard,  gains  the 
upper  hand.  "  Thus  he  divides  himself  as  it  were  into 
spirit  and  flesh  ;  in  so  far  as  he  is  spiritual  and  regenerate, 
he  consents  to  the  law,  and  wishes  nothing  that  is  pro- 
hibited in  the  law ;  in  so  far  as  he  is  carnal,  sin  works  in 
him  those  things  which  are  contrary  to  the  law,  and  of 
which  he  himself  disapproves.  Sin,  moreover,  is  said  to 
work,  just  as  the  ear  hears  and  the  eye  sees  ;  for  as  the 
soul  hears  through  the  ear  and  sees  through  the  eye,  so 
the   soul,  through  original   sin   or  concupiscence,   works 


I40  THE  EPISTLE   TO  THE  ROMANS.  [vii.  21, 

those  things  in  the  regenerate  that  are  not  pleasing  to 
the  Spirit  "  (Bald.). 

Ver.  18.    For  I  know  that  in  me,  that  is,  in  my  flesh. 

This  means,  first,  as  Luther  declares,  that  he  and  his  flesh 
are  one  thing,  i.  e.  the  flesh  is  the  man  himself  in  so  far 
as  he  is  not  yet  perfectly  renewed  by  divine  grace.  But 
it  means,  secondly,  that  he  is  more  than  flesh,  since, 
beside  the  remnants  of  his  corrupt  nature,  there  is  "  an 
inward  man  "  (ver.  22),  or  "  mind  "  (ver.  22,  25).  The 
unregenerate,  however,  are  nothing  but  "flesh."  No  good 
thing.  All  that  is  in  him  from  natural  endowment  is 
corrupt.  There  has  been  far  more  than  a  mere  impair- 
ment of  natural  powers.  For  to  will  is  present  with  me. 
The  new  life  imparted  in  regeneration  leads  him  to  holy 
purposes.  This  will  is  directly  ascribed  in  Phil.  2:13  to 
the  working  of  God  within  him.  But  to  do  that  which 
is  good.  Indwelling  sin  hinders  the  execution  of  what 
he  resolves  upon,  so  that  no  service  is  rendered  God  with 
that  perfection  and  completeness  which  the  law  demands 
and  he  desires.  The  reality  constantly  falls  short  of  his 
ideals.  It  is  a  conflict  of  the  flesh  with  the  Spirit  (Gal. 
4:  17). 

Vers.  19.  20,  give  emphasis  to  the  thought  by  repeating 
what  is  substantially  the  same  as  ver.  15.  A  slight  change 
occurs,  however,  in  the  use  of  "do  not"  with  "good";  and 
of  "  practise  "  with  "  evil."  It  may  be  paraphrased  :  The 
good  which  I  would,  I  do  not  carry  to  completion,  but 
the  evil  which  I  would  not,  that  I  am  working  at,  even 
when  I  am  attempting  to  do  good. 

Ver.  21.  I  find  then  the  law.  "Law"  often  signifies 
the  regular  order  in  which  events  or  experiences  are 
found  to  occur.  As  we  speak  of  "  the  laws  of  nature," 
so  the  Apostle  describes  his  experience  in  this  matter  as 
so   uniform,  that   it   may  be   called   a   law,  or   principle, 


V 11 .  23-]  LA  IV  CANNO  T  SA NC TTFY.  1 4 1 

or  rule.  (So  among  others,  PiiiLiPi'i,  GoDET,  WEISS, 
LUTHARDT.)  As  such,  it  is  directly  contradictory  to  the 
law  of  God.  Instead  of  being  able  to  yield  to  the  law  of 
God  the  obedience  it  demands,  his  life  manifests  the  reign 
of  another,  and  that  of  a  hostile  law,  viz.  that  of  the  in- 
trusion of  evil  into  all  his  plans  for  good.  Evil  is  present, 
i.  e.  every  holy  purpose  is  attended  by  a  struggle.  Every 
volition  to  do  what  is  good  is  accompanied  by  the  con- 
sciousness of  the  presence  of  indwelling  sin,  that  attempts 
to  dissuade  and  hinder. 

Ver.  22.  I  delight  in.  Literally:  "  I  delight  with."  A 
personification  of  the  law.  Whatever  the  law  wants,  says 
Paul,  I  am  delighted  with.  Thus  the  entire  harmony  of 
his  will  with  the  law,  is  expressed.  Not  mere  submission 
to  the  law,  but  positive  delight  in  it  is  here  confessed. 
The  inward  man.  The  inmost  center  of  his  being,  "  in 
his  real  personality."  The  context,  however,  shows  that 
this  personality  is,  in  this  case,  that  of  a  regenerate  per- 
son. (Comp.  2  Cor.  4  :  16;  Eph.  3  :  16  with  Rom.  6:6; 
Eph.  4  :  22  ;  Col.  3  :  9.)  Ps.  119  has  been  cited  as  a 
fitting  illustration  of  this  verse,  combining,  as  it  does, 
delight  in  the  law,  with  confessions  of  sinfulness  and 
prayers  for  sustaining  grace. 

Ver.  23.  But  I  see  a  different  law.  (Comp.  ver.  21.) 
Not  simply  another  law,  but  one  of  another  kind.  In  my 
members  warring  against  the  law  of  my  mind.  The 
contrast  is  between  what  he  is  in  his  mind  or  heart,  i.  e. 
what  he  actually  is,  and  what  he  sees  in  his  life.  As  the 
"  mind  "  refers  to  the  very  centre  of  his  life,  "  the  mem- 
bers "  refer  to  what  is  more  remote  from  his  personality, 
viz.  to  tlie  circumference  of  his  life,  self  as  it  comes  to 
expression  in  his  relations  to  the  outer  world.  (Comp. 
ver.  5  ;  6  :  13.)  He  does  not  say  that  this  law  originates 
or  exists  exclusively  in  his  members,  but,  in  the  words. 


142  THE  EPISTLE   TO   THE  ROMANS.  [vii.  24. 

"  I  see,"  declares  that  it  is  there  that  it  forces  itself  upon 
his  attention  ;  in  his  bodily  organism,  and  in  that  which 
most  directly  concerns  it,  sin  issues  from  its  inner  depths 
to  the  surface.  Not  merely  licentiousness,  intemperance, 
gluttony,  etc.,  are  here  meant,  but  the  bodily  sins  stand 
for  a  class  that  comprehend  also  the  array  of  reason 
against  revelation,  where  the  visible,  tangible,  material, 
and  temporal  are  made  the  standards  according  to  which 
to  judge  divine  things.  Warring  against.  More  than 
attacking  is  here  meant.  The  Greek  word  implies  a  long 
and  protracted  war,  and  means  "  to  be  in  the  field,"  "  to 
be  enlisted,"  "  to  be  on  a  military  expedition  against." 
The  law  in  the  members  is  on  a  campaign  against  the  law 
of  the  mind.  Bringing  me  into  captivity.  Not  the  past, 
but  the  present,  is  here  meant.  Not  that  he  had  been 
made  captive,  but  that  the  work  continues,  is  the  burden 
of  his  complaint.  Under  the  law  of  sin.  Four  laws  are 
here  mentioned  :  The  law  of  God,  the  law  of  sin,  the  law 
of  the  mind  and  the  law  in  the  members.  But  in  the 
regenerate  man,  the  law  of  God  has  become  the  law  of 
the  mind,  while  the  law  of  sin  and  the  law  in  the  members 
coincide.  Nevertheless  the  law  of  sin,  while  in  the  mem- 
bers, does  not  control  the  members  of  the  regenerate,  as 
the  law  of  God  controls  his  mind.  There  is,  indeed,  a 
law  of  sin  in  his  members  ;  but,  as  his  body  is  the  temple 
of  the  Holy  Ghost  (i  Cor.  3:16),  another  law  works  even 
in  the  members. 

Ver.  24.  O  wretched  man  that  I  am.  The  exclamation 
of  the  regenerate  man,  called  forth  by  the  consciousness 
of  the  presence  of  indwelling  sin.  If  the  objection  he 
urged  that  this  is  inconsistent  with  the  consciousness  of 
victory  over  death  and  sin,  abounding  in  such  passages  as 
5  :  I  sqq. ;  8  :  i  sqq. ;  the  answer  is  readily  made  that  the 
Christian  life  abounds  in  such  paradoxes.     Our  Lord's  cry 


VII.  25-]  LAW  CANNOT  SANCTIFY.  143 

on  the  cross  (Matt.  27  :  46),  was  not  inconsistent  witli  a 
sense  of  the  presence  and  sustaining  power  of  His  Father 
even  amidst  what  seemed  to  be  His  desertion.  As  the 
regenerate  man  looks  upon  himself  as  he  is  without  the 
grace  of  God,  and  as  there  ever  remains  in  him  that  which 
is  not  perfectly  renewed,  this  must  be  always  his  cry. 
Never  is  his  joy  in  deliverance  by  grace  so  great,  or  his 
thanksgivings  so  fervent,  as  when  they  directly  succeed 
such  a  cry  of  profound  misery  over  still  present  sin.  Who 
shall  deliver  me  ?  The  question  is  asked  not  in  ignorance, 
but  because  it  points  forward  to  an  answer  that  shall  place 
in  his  mouth  the  shout  of  triumph.  This  body  of  this  death. 
Equivalent  to  "  this  mortal  body."  Not  the  material  body 
exclusively,  but  the  body  and  soul,  as  not  yet  perfectly 
sanctified,  everything  in  man  still  subject  to  sin  and  death, 
and  used  by  sin  to  separate  man  from  God.  In  this  work 
the  body  is  especially  employed,  since,  by  its  contact  with 
the  external  world,  it  becomes  the  avenue  through  which 
temptations  from  without  address  us,  and  the  organ  where- 
by they  are  responded  to  from  within. 

Ver.  25.  I  thank  God  through  Jesus  Christ  our  Lord. 
The  marginal  reading  of  R.  V.,  But  thanks  be  to  God,  is 
adopted  by  the  best  editors  (TiSCHENDORF,  and  WesT- 
COTT  and  Hort),  and  has  at  least  equal,  if  not  great  manu- 
script authority.  The  cry  for  deliverance  prompted  by  the 
sense  of  sin  is  followed  by  the  exclamation  of  gratitude 
at  the  remembrance  of  the  deliverance  which  God's  grace 
has  actually  brought.  The  Christian  Life  constantly  ad- 
vances with  such  alternations.  The  sense  of  spiritual 
poverty  is  succeeded  by  exultation  over  the  riches  we 
have  in  Christ.  Those  using  the  Common  Service  of  the 
Lutheran  Church  in  this  country  may  be  surprised  to  find 
in  these  two  verses  the  thoughts  of  the  responses  that  fol- 
low the  Scripture  Lessons  at  Matins  and  Vespers,  "  But 


144  ^-^^  EPISTLE   TO   THE  ROMANS.  [vii.  25. 

Thou,  O  Lord,  have  mercy  upon  us,"  "Thanks  be  to 
God."  5o  then,  etc.,  recapitulates  the  entire  section  from 
ver.  14.  So  far  as  *'  the  flesh"  still  remains,  viz.  so  far  as 
his  nature  has  not  been  entirely  pervaded  by  the  sanctify- 
ing influences  of  the  Holy  Spirit — but  only  so  far — the 
regenerate  man  serves  sin.  The  influences  of  the  Spirit, 
however,  having  entirely  taken  possession  of  the  centre  of 
his  life,  so  as  to  make  his  "mind  "  and  his  "  inward  man" 
(ver.  22)  one  and  the  same  with  "  the  new  man,"  he  has 
begun  to  serve  God  in  joyous  freedom  ;  and  this  is  the 
service  of  his  real  self. 

Section  IV.— The  Complete  Victory  of  the  Holy 
Spirit  in  Christians,  a  Pledge  that  Morality 
IS  not  Imperilled  by  Christian  Freedom  (ch. 
8  :  1-39). 

Spener  has  beautifully  said:  "If  we  compare  the 
Holy  Scriptures  to  a  ring,  I  believe  that  Paul's  Epistle  to 
the  Romans  is  the  gem  ;  and  this  reaches  its  culmination 
in  the  eighth  chapter."  A  recent  Calvinistic  writer  says  : 
"  In  this  surpassing  chapter,  the  several  streams  of  the 
preceding  argument  meet  and  flow  in  one  '  river  of  the 
water  of  life,  clear  as  crystal,  proceeding  out  of  the  throne 
of  God  and  of  the  Lamb,'  until  it  seems  to  lose  itself  in 
the  ocean  of  a  blissful  eternity  "  (Brown). 

(rt;.)    TJic  Frecdovi  of  the  Regenerate  (vers,  i-i  i). 

i-ii.  There  is  therefore  now  no  condemnation  to  them  that  are  in 
Christ  Jesus.  For  the  law  of  the  Spirit  of  life  in  Christ  Jesus  made  me 
free  from  the  law  of  sin  and  of  death.  For  what  the  law  could  not  do,  in 
that  it  was  weak  through  the  flesh,  God,  sending  his  own  Son  in  the  like- 
ness of  sinful  flesh  and  as  an  offeritig  for  sin,  condemned  sin  in  the  flesh  : 
that  the  ordinance  of  the  law  might  be  fulfilled  in  us,  who  walk  not  after 
the  flesh,  but  after  the  spirit.     For  they  that  are  after  the  flesh  do  mind  the 


VIII.  I.]  FREEDOM  OF  THE  REGENERATE.  145 

things  of  the  flesh  ;  but  they  that  are  after  the  spirit  the  things  of  the  spirit. 
For  the  mind  of  the  flesh  is  death ;  but  the  mind  of  the  spirit  is  life  and 
peace  :  because  the  mind  of  the  flesh  is  enmity  against  God;  for  it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  it  be  :  and  they  that  are  in 
the  flesh  cannot  please  God.  But  ye  are  not  in  the  flesh,  but  in  the  spirit, 
if  so  be  that  the  Spirit  of  God  dwelleth  in  you.  But  if  any  man  hath  not 
the  .Spirit  of  Christ,  he  is  none  of  his.  And  if  Christ  is  in  you,  the  body  is 
dead  because  of  sin ;  but  the  spirit  is  life  because  of  righteousness.  But  if 
the  .Spirit  of  him  that  raised  up  Jesus  from  the  dead  dwelleth  in  you,  he 
that  raised  up  Christ  Jesus  from  the  dead  shall  quicken  also  your  mortal 
bodies  through  his  Spirit  that  dwelleth  in  you. 

Ver.    I.    There  is,   therefore,   now    no    condemnation. 

Lit. :  "  No  condemnation,  now,  therefore,  to  them,"  etc. 
Not  a  complete  sentence,  but  an  exclamation,  condensing 
in  a  motto  or  shout  of  victory  the  substance  of  what  had 
thus  far  been  taught.  No  condemnation.  (Comp.  5:16, 
18.)  Not  "nothing  worthy  of  condemnation,"  but 
"the  sentence  of  condemnation  does  not  belong  or  apply 
to  them."  (Comp.  John  3  :  18.)  Therefore  points  back 
to  the  thanksgiving,  with  which  the  preceding  chapter 
ends.  Now  has  a  weak  temporal  allusion,  viz.  "under 
these  circumstances,"  an  implied  contrast  to  the  state 
prior  to  regeneration  (ver.  2).  In  Christ  Jesus.  (Comp. 
6  :  II.)  The  principal  passage  where  this  expression 
occurs  is  2  Cor.  5  :  17.  It  means  to  be  incorporated 
with  Christ  (Eph.  5  :  30),  made  one  with  Him,  a  member 
of  His  body.  Christ  is  the  element  in  which  the  Chris- 
tian lives  and  moves  ;  the  ground  in  which  his  life  is 
rooted,  and  whence  it  derives  all  its  nourishment. 
"  This  occurs  when  Christians  are  introduced  by  baptism 
into  a  real  life-communion  with  Christ.  By  this  life- 
communion  with  Chri.st,  they  receive  the  power  which 
delivers  them  from  the  service  of  sin  "  (Weiss). 

Ver.  2.  The  Christian  is  even  here  on  earth  within  the 
realm   of  life,  and   not   that   of  death.      For  the    law   of 
the  Spirit  of  life.     "  Law "    as    explained    in   notes    on 
10 


146  THE  EPISTLE  TO  THE  ROMANS.  [viii.  3. 

7:21,  23.  "  Law  of  spirit  of  life,"  is  the  activity  of  the 
Holy  Spirit  within  man  (John  7  :  38,  39),  working  only 
because  of  the  Atonement  of  Christ,  and  by  applying  to 
men  the  benefits  of  Christ ;  hence  called  "  the  Spirit  of 
life  in  Christ."  Made  me  free.  The  tense  refers  to  a 
definite  point  in  the  past.  It  cannot  refer,  therefore, 
directly  to  sanctification,  or  to  justification,  but  to  that 
which  brings  justification,  viz.  to  the  work  of  the  Holy 
Spirit  in  bestowing  faith,  i.  e.  to  regeneration.  "  The 
deliverance  was  effected  as  one  act  with  the  communica- 
tion of  the  Spirit  in  baptism,  which  placed  them  in  life- 
communion  with  Jesus.  Progressive  sanctification  is  the 
farther  development  and  result  of  this  act  "  (Weiss). 
Law  of  sin  and  death  is  one  law.  (Comp.  7  :  23.) 
"Death"  is  here  added  as  the  antithesis  to  "spirit  of 
life."  The  inner  principle  of  his  nature  is  now  the  life- 
principle,  proceeding  from  the  Holy  Spirit,  instead  of  the 
death-principle  which  controlled  his  unregenerate  condi- 
tion. 

Ver.  3.  For  what  the  law  could  not  do.  A  contrast  is 
here  made  between  inefificiency  of  the  law  and  the  effi- 
cacy of  the  Gospel.  "  Law  "  is  here  used  in  its  proper 
sense  for  the  Moral  Law.  As  in  ch.  6  :  7,  10,  13,  14,  he 
vindicates  the  law,  ascribing  its  seeming  weakness  not  to 
any  defect  inhering  in  the  law,  but  to  the  impotence  of 
man's  nature,  corrupted  and  enfeebled  by  inborn  sin,  i.  e. 
by  the  flesh.  (Comp.  7  :  18.)  God  sending,  etc.  This 
entire  clause,  and  not  merely  "  God,"  is  in  contrast  with 
"  the  law  "  of  the  former  clause.  His  own  Son  clearly 
implies  the  pre-existence  of  Christ  (comp.  Gal.  4:4; 
John  10  :  36;  17:3),  and  the  peculiar  love  of  the  Father 
to  Him  who  was  sent.  In  the  likeness  of  sinful  flesh. 
Lit.  :  "  In  the  likeness  of  the  flesh  of  sin."  If  Paul  had 
said:    "in    sinful    flesh,"    he    would    have    favored    the 


VIII.  3-]  FREEDOM  OF  THE  REGENERATE.  147 

Ebionite  error,  which  denied  Christ's  sinlessness.  If  he 
had  said  :  "  in  the  hkeness  of  flesh,"  he  would  have 
taught  Docetism,  which  denied  the  reality  of  the  incar- 
nation. But  he  here  teaches  that  Christ  truly  assumed 
flesh,  and  that  the  flesh  which  he  assumed  was  the  like- 
ness of  sinful  flesh  (Hebr.  4  :  15).  In  this  verse,  "  flesh" 
means  the  entire  human  nature  (John  1:14;  Rom.  1:3; 
9  :  5).  The  comparison  lies  in  that,  although  actually 
without  sin,  nevertheless  He  became,  like  sinful  men,  sub- 
ject to  suffering  and  death,  the  wages  of  sin.  The  sin- 
less one  is  just  as  though  He  were  a  sinner  (Phil.  2  :  7). 
"  Every  one  condemned  innocently  appears  in  the  like- 
ness of  a  criminal,  without  himself  being  a  criminal  " 
(Phil.).  For  sin.  The  design  of  the  incarnation  is  to 
provide  a  remedy  for  sin.  Were  there  no  other,  this 
passage  would  be  sufficient  to  disprove  the  assertion, 
sometimes  made,  that  the  Son  of  God  would  have  become 
incarnate,  even  though  man  had  not  sinned.  Condemned. 
Not  simply  in  word,  but  in  act.  The  sentence  has  not 
only  been  passed,  but  has  been  executed.  "  Through 
His  Son,  who  partook  of  human  nature,  but  was  without 
sin,  God  deprived  sin  (which  is  the  ground  of  condem- 
nation) of  its  power  in  human  nature,  broke  its  deadly 
sway,  just  as  the  condemnation  and  punishment  of 
wicked  men  put  an  en4  to  their  power  to  injure  or  do 
harm  "  (Thayer).  In  the  flesh.  "  The  flesh  was  the 
sphere  in  which  Christ  gained  the  victory  over  sin,  by 
overcoming  every  temptation  to  sin  throughout  his  sin- 
less life,  and,  therefore,  in  which  also  his  actual  condem- 
nation of  sin  to  powerlessness  was  accomplished  "  (Weiss). 
Ver.  4  declares  God's  purpose  in  thus  condemning 
sin.  That  the  ordinance  (marginal  reading :  "  require- 
ment "  )  of  the  law.  The  reference  is  to  man's  conform- 
ity to  God's  demands.     A  contrast,  as  Bengel  remarks, 


148  THE  EPISTLE  TO  THE  ROMANS.  [viii.  4, 

with  "  condemned  "  (ver.  2).  Expositors  are  divided  as 
to  whether  Paul  treats  here  of  justification  or  of  sancti- 
fication.  The  solution  is  that  he  declares  all  that  the 
Gospel  makes  us  in  our  relations  to  the  law.  Hence  ME- 
LANCHTIION  combines  both  :  "This  can  be  understood  in 
a  two-fold  manner:  i.  Of  imputation  because  by  faith,  for 
Christ's  sake,  the  law  is  fulfilled  in  us,  viz.  imputatively, 
i.  e.  by  faith,  for  Christ's  sake,  we  are  accounted  righteous, 
just  as  if  we  had  satisfied  the  law.  2.  Of  the  effect,  viz. 
that  newness  of  life  may  be  begun  in  us  by  the  gift  of  the 
Holy  Spirit."  Who  walk.  A  description  of  the  habitual 
external  manifestation  of  an  inner  direction  of  heart,  mind 
and  purpose.  Not  after  points  to  the  governing  rule  or 
standard.  Flesh,  as  in  7:18,  and  frequently  elsewhere 
(see  ver.  3),  man's  depraved  nature,  all  in  man  that  is 
unregenerate.  Spirit.  The  American  Revisers  ask  that 
this  be  spelled  with  a  capital  to  make  plain  the  reference 
to  the  Holy  Spirit.  If  the  reference  be  to  the  regenerate 
human  spirit,  this  necessarily  means  that  spirit,  as  the 
abode  of  the  Holy  Spirit,  and  the  organ,  through  which 
He  directs  the  life.  Even  then  the  Holy  Spirit  becomes 
the  ultimate  rule.  "  But  here,  as  in  a  large  majority  of 
N.  T.  passages,  the  personal  Divine  Spirit  is  depicted,  as 
in  such  a  sense  inhabiting  and  informing  the  regenerate 
human  spirit,  that  He,  rather  than  it,  is  regarded  as  the 
dominant  rule  and  influence  in  the  being.  Thus,  ver.  9, 
the  regenerate  are  said  to  be  *  in  the  Spirit,'  not  '  in  the 
flesh,'  not  because  their  human  spirits  are  in  command  of 
their  being,  but  because  tJic  Divine  Spirit  chvclls  in  tJicui  " 
(Moule). 

Ver.  5  divides  mankind  into  two  mutually  exclusive 
classes.  All  are  either  unregenerate,  viz.  after  the 
flesh,  or  regenerate,  viz.  after  the  Spirit  (John  3  :  6). 
The  unregenerate   are  determined   in   all  their  thoughts, 


VIII.  6,  7-]  FREEDOM  OF  THE  REGENERATE.  149 

aspirations  and  cares,  solely  by  motives  arising  from  a 
corrupt  nature ;  while  the  regenerate,  notwithstanding 
the  fleshly  element  still  within  them,  are  determined  by 
motives  proceeding  from  the  indwelling  Spirit  (ver.  9).  No 
unregenerate  man  can  be  influenced  by  spiritual  motives, 
or  can  seek  after  spiritual  things.  Man  must  be  made 
spiritual,  in  order  to  live  after  the  Spirit.  (^Comp.  i  Cor. 
2  :  14.) 

Ver.  6.  The  mind  of  the  flesh.  "  The  mind  "  is  simply 
that  which  the  flesh  thinks.  We  often  ask  :  "  What  is 
your  mind  concerning  the  matter?"  Here,  then,  we  do 
not  find  the  intellectual  faculty,  or  that  which  perceives, 
judges  and  thinks,  but  the  object  or  result  of  this  activity. 
In  classical  Greek,  the  word  is  frequently  used  for  "high 
and  noble  feeling."  "  The  thought  is  that  human  right- 
eousness, philosophy,  jurisprudence,  etc.,  yea,  even  the 
law  of  God,  as  reason,  without  the  Holy  Spirit,  regards 
them,  and  tries  to  conform  to  them,  arc  death  "  (Me- 
LANCHTHON).  Death,  both  as  tending  to  death,  and  be- 
longing to  the  sphere  of  spiritual  death,  or  alienation 
from  God.  The  mind  of  the  spirit,  i.  e.  the  thoughts  and 
purposes  wrought  in  man  by  the  Holy  Spirit.  Is  life 
and  peace,  i.  c.  it  is  the  beginning  of  the  Kingdom  of 
God  in  man,  which  is  "  righteousness,  peace  and  joy  in 
the  Holy  Ghost  "  (Rom.  14  :  17.     Comp.  ver.  2). 

Ver.  7.  Because  gives  the  reason  why  the  flesh,  by  its 
efforts,  can  attain  no  other  result  than  death.  The  mind 
of  the  flesh  is  enmity  against  God,  i.  e.  all  that  the 
unregenerate  man  thinks,  purposes,  judges,  decides,  is 
pervaded  by  his  hatred  of  God.  For  it  is  not  subject, 
i.  e.  the  flesh  is  not  subject.  Neither  indeed  can  be.  A 
complete  refutation  of  any  imagination  concerning  the 
freedom  of  the  will  in  spiritual  things.  As  long  as  the 
flesh  prevails,   man   cannot   yield  obedience   to  the  law. 


150  THE  EPISTLE   TO   THE  ROMANS.  [vni.  9. 

Submission  to  the  law,  true  obedience  from  the  heart,  can 
come  only  through  regeneration.  Until  man  is  regener- 
ate, the  law,  instead  of  aiding,  only  increases  his  guilt  as 
shown  above  (7  :  10,  13). 

Ver.  8.  They  that  are  in  the  flesh  differs  from  "  after 
the  flesh  "  of  ver.  5  only  by  being  more  emphatic.  The 
unregenerate  nature  is  here  described  as  the  very  element 
in  which  they  live.  Cannot  please  God.  For,  as  long  as 
his  law  is  antagonized,  God  cannot  be  pleased.  Before 
He  be  pleased,  the  demands  of  His  law  must  be  satisfied. 

Ver.  9.  But  ye  are  not  in  the  flesh.  Life  in  the  flesh 
and  in  the  Spirit  having  been  contrasted,  this  verse  is  an 
admonition  to  self-examination.  But  in  the  spirit.  The 
American  revisers  seem  to  us  right  in  urging  again,  as  in 
ver.  4,  that  Spirit  be  spelled  with  a  capital.  The  Holy 
Spirit  is  the  very  element  in  which  they  live.  If  so  be 
suggests  the  importance  of  self-examination.  Dwell  in- 
dicates a  permanent  state,  and  not  occasional  raptures  of 
enthusiasm  and  zeal.  Spirit  of  God.  This  only  serves  to 
explain  "  Spirit  "  in  the  preceding  clause.  The  Spirit  is 
your  life-element,  because  the  Spirit  dwells  in  you.  Of 
God  is  added  to  intensify  the  thought  of  his  Omnipresent 
Omnipotence.  "Ye  must  assuredly  be  in  the  Spirit,  if  it 
be  the  Spirit  of  God  that  dwells  in  you.  For  this  Spirit 
always  transforms  those  whom  He  inhabits  into  the  image 
of  Himself,  and  pervades  them  with  His  own  ever  efifica- 
cious  life.  Spirit  of  Christ.  A  climax.  There  are  three 
gradations.  Spirit,  Spirit  of  God,  Spirit  of  Christ. 
"  Spirit  of  Christ  "  means  the  Holy  Spirit,  as  the  Mediator 
and  Applier  of  the  grace  and  mercy  acquired  by  Christ. 
We  have  here  a  testimony  to  the  divinity  of  Christ,  and 
a  proof  of  the  Church's  doctrine  of  the  Procession  of  the 
Holy  Spirit  from  both  the  Father  and  the  Son  ;  since 
His  relation  here  to  both   Persons   is    the  same.     The 


VIII.  lo.]  FREEDOM  OF  THE  REGENERATE.  151 

Holy  Spirit  is  called  the  Spirit  of  Christ  in  Gal.  4:6; 
Phil.  I  :  19;  I  Pet,  i  :  11.  He  is  none  of  his.  For 
Christ  gives  the  Holy  Spirit  to  all  who  are  His,  and  none 
come  to  Christ  except  by  the  Holy  Spirit.  "The  pos- 
session of  the  Spirit  of  Christ,  is  the  characteristic  note 
of  those  belonging  to  Him  (i  John  4:  13)"  (Phil.). 
"  He  who  has  the  Spirit,  has  Christ ;  he  who  has  Christ, 
has  God  "  (Bengel). 

Ver.  10.  If  Christ  is  in  you.  We  have  another  sug- 
gestion of  the  Trinity.  As  ver.  9  speaks  of  the  Spirit  of 
Christ  within  the  believer,  so  here  Christ  Himself  is  said 
to  be  in  him.  (Comp.  Gal.  2  :  20.)  Wherever  Christ  is, 
there  is  the  Spirit ;  wherever  the  Spirit  is,  there  is  Christ. 
The  body  is  dead,  i.  e.  the  natural  body,  as  ver.  11  clearly 
shows.  It  is  "dead,"  because  within  it  the  processes  of 
death  are  already  working.  Daily  it  is  dying,  and,  except 
to  those  who  will  be  alive  at  Christ's  Second  Coming,  its 
death  is  a  certainty.  Because  of  sin  (Rom.  5  :  12  ;  6  :  23). 
Even  regeneration  does  not  free  from  bodily  death,  to 
the  regenerate  no  longer  a  punishment,  but  only  a  trial 
to  enhance  his  blessedness  (i  Cor.  3  :  22).  This  entire 
clause  is  concessive.  The  meaning  is :  Although  the 
body  is  dead  because  of  sin,  nevertheless  the  spirit  is 
life.  Here  spirit  is  the  human  spirit  regenerated,  as  the 
contrast  with  "  body"  shows.  "  Life  "  means  more  than 
living ;  it  means  also  life-imparting,  quickening.  The  re- 
generate human  spirit  is  so  pervaded  by  the  Holy  Spirit, 
that  through  it  the  Spirit  performs  His  active  work  in 
quickening  and  transforming  man.  Because  of  righteous- 
ness. Christ's  righteousness,  which,  in  justification,  be- 
came the  believers,  is  the  ground  and  source  of  the  gift 
of  the  Holy  Spirit.  Thus  the  presence  of  the  ever  living, 
ever  active  Spirit  of  God,  is  the  proof  of  our  righteous- 
ness and  acceptance  with  God  (Eph.  i  :  13). 


152  THE  EPISTLE  TO  THE  ROMANS.  [viii.   11. 

Ver.  II.  But  if  the  Spirit  of  him,  etc.  The  Apostle, 
in  the  preceding  verse,  had  conceded  that  one  part  of 
the  behever's  nature  is  still  left  beneath  the  power  of 
death.  Now  he  proceeds  to  show  how  even  this  mortal 
part  of  human  nature  must  be  overcome  by  the  quicken- 
ing power  of  the  Holy  Spirit.  That  in  which  the  Holy 
Spirit  dwells,  has  within  it  resurrection-power,  that  must 
rise  superior  to  death.  The  same  Spirit  that  dwelt  in 
Jesus,  dwells  also  in  all  who  belong  to  Him  (ver.  9),  and 
that,  too,  in  their  bodies,  as  well  as  their  souls.  Can  a 
temple  of  the  Holy  Ghost  be  consigned  to  perpetual 
ruin  ?  The  presence  of  the  Spirit  is,  therefore,  a  pledge 
of  the  resurrection.  How  carefully  every  word  must  be 
studied,  in  order  to  learn  the  meaning  of  the  thought  be- 
comes manifest  from  what  is  involved  in  a  variation  not 
ordinarily  noticeable  to  the  reader.  Raised  up  Jesus  is 
followed  by  Raised  up  Christ  Jesus.  "The  w'A.mQ  Jesus 
refers  to  Himself;  the  name  Christ,  to  us.  The  former 
title,  as  a  proper  name,  belongs  to  the  person ;  the  latter, 
as  an  appellation,  to  the  ofifice."  "  The  personal  resurrec- 
tion of  Jesus  merely  assures  us  that  God  can  raise  us; 
but  His  resurrection,  regarded  as  that  of  tJic  Chi-ist, 
assures  us  that  He  will  do  so  actually"  (Hofmann). 
Raised  up  is  applied  to  Christ's  body  ;  shall  quicken,  to 
the  bodies  of  believers.  The  latter  word  indicates  that 
the  quickening  of  the  soul  by  the  indwelling  Spirit  of  God 
is  also  in  the  Apostle's  mind.  The  quickening  process  is 
to  extend  from  the  soul  to  the  body.  The  regenerated 
human  spirit,  being  now,  in  a  new  and  higher  sense,  life, 
the  body,  to  which  such  spirit  belongs,  cannot  be  exempt 
from  the  same  quickening.  Through  his  Spirit.  The 
Holy  Spirit  is  thus  said  to  raise  the  dead,  just  as  in  John 
5  :  21  ;  6  :  40 ;  10  :  17,  18  ;  2  Cor.  4  :  14,  the  same  office 
is  assitrned  to  the  Father  and  the  Son.     Attention  should 


VI I  r.  12.]  SONS  HI  P.  153 

be  given  to  the  fact  that  strong  manuscript  evidence  can 
be  found  for  another  reading,  which  changes  the  case  of 
the  word  "  spirit,"  and  gives  the  preposition  {did)  the 
force  of  "because  of."  So  LuTHER.  This  seems  to 
be  more  in  harmony  with  the  argument.  The  point  of 
the  argument  here  seems  to  be  that  the  resurrection  from 
the  dead  is  the  highest  assurance  of  the  renewaL  Noth- 
ing can  withstand  the  resurrection-power  belonging  to 
the  new  hfe.  If  it  even  quickens  the  body  after  it  has 
returned  to  earth,  how  must  it  not  quicken  and  energize 
the  soul ! 

(^.)    TJic  Obligations  of  t lie  Regenerate  (vers.  12-30). 

{aa}j  The  nature  of  t/ie  obligation.  It  is  one  that  arises 
from  sonsJiip  {yo.X'^.  12-17). 

12-17.  So  then,  brethren,  we  are  debtors,  not  to  the  fesh,  to  live  after 
the  flesh  :  for  if  ye  live  after  tlie  flesh,  ye  must  die;  but  if  by  the  spirit  ye 
mortify  the  deeds  of  the  body,  ye  shall  live.  For  as  many  as  are  led  by 
the  Spirit  of  God,  these  are  sons  of  God.  For  ye  received  not  the  spirit  of 
bondage  again  unto  fear;  but  ye  received  the  spirit  of  adoption,  whereby 
we  cry,  Abba,  Father.  The  Spirit  himself  beareth  witness  with  our  spirit, 
that  we  are  children  of  God  :  and  if  children,  then  heirs  ;  heirs  of  God,  and 
joint-heirs  with  Christ ;  if  so  be  that  we  suffer  with  him,  that  we  may  be 
also  glorified  with  him. 

Ver.  1 2.  We  are  debtors.  "  Thus  he  answers  those  who 
misunderstand  the  liberty  of  the  Gospel,  which  frees  us 
from  the  accusation  of  the  law,  but  not  from  obedience  to 
it.  For  it  remains  God's  eternal  and  immutable  ordinance, 
that  we  obey  God  ;  the  Gospel  not  only  begins,  but  also 
subjects  us  to  obedience  towards  God  "  (Mel.).  The 
thought  is  :  "  We  are  debtors  ;  "  but  not  to  the  flesh.  Our 
allegiance  and  obedience  are  to  a  higher  law  than  we  find 
in  our  members.  (Comp.  vers.  4,  5.)  We  owe  nothing 
to  the  flesh  ;  we  owe  everything  to  the  Sj^irit." 


154  THE  EPISTLE   TO   THE  ROMANS.  [viii.  13. 

Ver.  13.  For  if  ye  live  after  the  flesh.  This  gives  a 
reason  why  the  flesh  can  exact  no  obedience.  Instead  of 
granting  favors  that  entail  an  obhgation,  it  has  nothing 
but  death  to  bestow.  Life  "according  to  the  flesh" 
designates  not  merely  the  grosser  sensual  sins,  but  every- 
thing proceeding  from  unregenerate  human  nature.  The 
sin  of  Thomas  no  less  than  that  of  David,  the  errors  at 
Pergamos  no  less  than  the  incest  at  Corinth,  were  sins  of 
the  flesh.  In  the  Gospel  for  the  eighth  Sunday  after 
Trinity,  the  false  prophets  warned  against  fall  under  the 
condemnation  of  this  statement,  which  is  found  in  the 
Epistle  for  the  same  day.  Ye  must  die.  The  original  is 
emphatic.  Death  is  inevitable.  It  follows  according  to  a 
law  of  God,  whose  action  is  as  certain  as  that  of  gravita- 
tion. The  "death"  indicated  is  spiritual  death  and  all  its 
consequences.  But  if  by  the  Spirit,  As  in  ver.  11,  the 
Holy  Spirit.  Ye  mortify.  The  tense  is  present,  indicat- 
ing a  progressive  act  or  process,  i.  e.  "  Ye  are  mortifying." 
The  work  is  not  accomplished,  once  for  all,  at  a  single 
moment  or  by  one  act.  The  deeds.  Not  "  works,"  but, 
as  in  the  margin  :  "  doings,"  "  practices."  Of  the  body, 
considered  as  the  organ  of  sin.  The  Christian  must  not 
yield  to  bodily  impulses  and  appetites,  except  as  he 
finds  in  them  that  which  conforms  to  the  law,  and 
is  pleasing  to  God.  His  eating  and  drinking  must  be 
regulated  by  a  regard  for  God's  glory  (i  Cor.  10:  31). 
The  "  body."  however,  is  put  by  synechdoche  for  the 
entire  class  of  temptations  of  which  those  to  sensuality 
are  the  most  easily  recognized.  On  the  entire  verse, 
"  The  death  of  sin  is  the  life  of  man  ;  the  life  of  man  is 
the  death  of  sin  "  (Calvin). 

Ver.  14.  For  as  many  as  are  led  by  the  Spirit.  This 
connects  with  "Spirit"  in  ver,  13.  They  who  mortify 
the  deeds  of  the  body,  are  led  by  the  Spirit.     (Com p.  Gal. 


VIII.  14.]  SONSHIP.  155 

5:18.)  The  leading  ("  are  being  led  ")  is  not  that  of 
momentary  impulse  ;  it  is  a  steady  habitual  influence  of 
the  Spirit,  both  as  a  guide  and  as  an  impelling  power.  The 
Formula  of  Concord,  commenting  on  this  text,  says  : 
"  This  impulse  of  the  Holy  Ghost  is  not  a  coercion,  but 
the  converted  man  does  good  spontaneously.  ,  .  .  The 
converted  man  does  good  to  such  an  extent  and  as  long 
as  God,  by  His  Holy  Spirit,  rules,  guides  and  leads  him  " 
(pp.  564  sq.).  These  are  sons  of  God.  The  word  for  son 
{o\o<i)  emphasizes  the  legal  side  of  the  relation,  while  rh.'^w^ 
in  the  next  verse  refers  to  the  identity  and  community  of 
nature.  The  next  verse  shows  that  the  word  is  contrasted 
with  "  servants  "  or  "  slaves,"  as  in  Gal.  3  :  26  ;  4  :  1-8. 
"  As  long  as  man  lives  under  the  law,  he  is  a  slave,  and, 
as  such,  seeks,  by  works,  to  earn  for  himself  reward, 
though  reaping  only  wrath  and  curse,  and  stands  before 
God  his  Lord  and  Judge,  with  fear  and  trembling.  As  a 
slave,  he  has  no  part  in  the  inheritance.  Not  life,  but 
death  awaits  him.  But,  by  justifying  faith,  man  passes 
from  a  state  of  slavery  to  sonship.  Instead  of  the  Judge's 
wrath  and  curse,  the  Father's  love  now  rests  upon  him. 
Instead  of  the  fear  of  a  slave,  he  has  the  trust  and  confidence 
of  a  child,  and  free  access  to  the  Father's  heart  "  (PllIL.). 
Recalling  the  connection  with  ver.  13,  the  inference  is 
that  to  be  a  Son  of  God  is  true  life  or  truly  to  live. 

Ver.  15.  This  true  and  real  life  stated  in  "Ye  shall 
live,"  is  next  described  in  its  present  condition,  as  a 
present  communion  with  God.  For  ye  have  not  received 
the  spirit  of  bondage.  This  means  :  The  spirit  which  you 
have  received  is  not  one  of  bondage.  If  you  have  a  spirit 
of  bondage  (comp.  "spirit  of  meekness,"  i  Cor.  4  :  21, 
"  sjiirit  of  fearfulness,"  2  Tim.  i  :  7),  it  belongs  to  the 
natural  man,  who  regards  God  as  a  tj'rannical  master, 
dreads  His  presence,  hates  His  commands,  and  gives  Him 


156  THE  EPISTLE  TO  THE  ROMANS.  [viii.  15. 

no  cordial  inner  obedience.  "  This  is  not  the  Spirit  that 
prevails  among  Christians  "  (Comp.  Heb.  2  :  14,  15  ;  i  John 
4:  18).  Again,  implying  a  relapse  into  the  state  in  which 
they  lived  before  becoming  believers.  If  the  Spirit  of 
God,  with  His  life  and  love,  dwell  in  you,  you  have  re- 
ceived the  Spirit,  assuring  you  that  instead  of  being  slaves, 
you  are  sons  and  heirs,  i.  e.  the  Spirit  of  adoption,  the 
Spirit  belonging  to  the  state  of  adoption.  Filled  there- 
with, you  regard  God  no  longer  as  a  tyrant,  but  as  a 
Father  (Gal.  4:5;  Eph.  i  :  5).  Abba,  Father.  Thus 
conscious  of  our  sonship,  our  access  to  God  is  immediate 
and  direct,  and  we  address  Him  in  the  most  familiar  way 
consistent  with  reverence.  Abba,  used  in  the  Aramaic, 
spoken  in  Palestine  in  the  time  of  Christ,  became  a  usual 
term  in  prayer  for  addressing  God  with  love  and  tender- 
ness. As  such  it  was  used  by  Christ  (Mark  14  :  36),  and 
again  by  Paul  in  Gal.  4:6.  It  was  natural  for  those 
using  another  language  to  add  to  it  the  name  current  in 
that  language.  On  the  thought,  Melanchthon  :  "As 
long  as  conscience  is  without  faith,  despairing  in  its  fears, 
it  flees  from  God,  and  doubts  whether  God  hears  or  cares. 
It  does  not  call  upon  God.  For  this  reason  Paul  unites 
consolation  and  prayer,  and  ascribes  it  only  to  those  who 
already  through  the  Gospel  are  encouraged  by  faith.  For 
when  he  says :  We  cry  Abba  Father,  the  meaning  is :  We 
acknowledge  that  God  is  our  Father,  and  truly  hears  us, 
and  with  this  faith  we  receive  consolation,  and  call  upon 
God.  This  faith  and  knowledge  of  God's  mercy  properly 
make  the  distinction  between  Christians  and  the  godless, 
since  in  the  latter  there  are  always  doubt  and  indignation 
against  God.  But  in  believers,  faith  is  a  new  recognition 
of  God's  mercy,  and  contends  against  doubt,  and  afifirms 
that,  for  Christ's  sake,  we  are  truly  heard."  With  much 
beauty,  LuTiiER  adds  :   "  The  word  Abba  is  one  which  a 


VIII.  1 6.]  SONS  I/IP.  157 

young  child  makes  from  simple  and  filial  confidence  in 
his  father,  crying  'Ab,  Ab.'  For  it  is  the  easiest  word 
which  a  child  can  learn  to  make.  Such  a  simple  filial 
word  faith  uses,  when  addressing  God  through  the  Holy 
Spirit." 

Ver.  16.  The  Spirit  himself  beareth  witness  with  our 
spirit.  The  addressing  of  God  as  Father  results  from  the 
reception  of  the  Spirit  of  adoption.  This  cry,  "  Abba 
Father,"  is  the  testimony  of  our  spirits  ;  for  when  we  call 
God  Father,  we  declare  that  we  are  children  of  God.  But 
this  our  testimony  depends  upon  evidence.  This  evidence 
comes  to  us  from  the  Holy  Spirit.  "As  no  man  can  say 
Jesus  is  Lord  but  in  the  Holy  Spirit"  (i  Cor.  12  :  3),  so  no 
man  can  call  God  Father  except  in  the  same  Spirit.  This 
confession  and  this  prayer  are  inseparable  from  a  state  of 
regeneration.  The  assurance  of  God's  forgiveness  meets 
us  through  the  voice  of  the  Holy  Spirit  in  the  Word  of 
God,  and,  through  that  word,  as  sealed  to  us  in  the  sacra- 
ments. The  general  assurance  and  promise  of  the  Gospel 
are  then  applied  to  every  individual  not  repelling  them. 
The  general  assurances  are :  "  God  loved  the  world," 
"Christ  died  for  all  men,"  "God  has  towards  sinners  only 
thoughts  of  love."  The  Holy  Spirit  applies  these  assur- 
ances so  that  we  read  them  :  "  God  loves  me,"  "  Christ 
died  for  me,"  etc.  Thus  the  Holy  Spirit  says:  "Thou 
art  a  son  of  God,  and  on  the  basis  of  this  assurance,  the 
regenerate  spirit  declares :  "  I  am  a  son  of  God.  Thou, 
O  God,  art  my  Father."  The  testimony  of  the  Spirit, 
therefore,  is  the  expression  of  the  Christian's  self-con- 
sciousness, awakened  by  the  testimony  of  God's  word 
applied  to  man  by  the  Holy  Spirit. 

In  much  weakness  is  this  testimony  of  our  spirits 
uttered.  Hence  the  voice  of  the  Holy  Spirit  does  more 
than  precede.     It  must  be  constantly  repeated,  or  the  tes- 


158  THE  EPISTLE   TO   THE  ROMANS.  [viii.  16. 

timony  of  our  spirits  would  cease.  It  is  not  enough, 
then,  that  the  spirit  once  bore  witness.  The  testimony 
is  present  and  continuous.  "  The  Spirit  bcarctli  wit- 
ness." 

"  That  we  are  God's  children,  and  may  certainly  regard 
ourselves  such,  we  have  not  of  ourselves  or  of  the  law  ; 
but  it  is  the  testimony  of  the  Holy  Ghost  who,  against 
the  law  and  the  feeling  of  our  unworthiness,  gives  us,  in 
our  weakness,  such  testimony  and  assures  us  of  it.  The 
testimony  is  of  such  a  nature  that  we  also  feel  and  ex- 
perience the  power  of  the  Holy  Ghost  which  He  works  in 
us  through  the  Word,  and  our  experience  agrees  with  the 
Word  or  preaching.  For  when  in  need  and  sorrow  you  re- 
ceive consolation  from  the  Gospel,  you  can  feel  this  in  you 
and  thereby  you  overcome  such  doubt  and  terror,  so  that 
your  heart  firmly  concludes  that  you  have  a  gracious  God, 
and  that  you  no  more  flee  from  Him,  but,  in  such  faith, 
can  joyfully  call  upon  Him  and  expect  aid  from  Him.  .  . 
Such  is  the  true  inner  witness  whereby  you  learn  to  know 
that  the  Holy  Ghost  is  working  in  you.  Beside,  you  have 
also  external  signs  and  marks,  that  He  gives  you  especial 
gifts,  a  spiritual  understanding,  grace  and  success  in  your 
calling,  etc.,  that  you  have  pleasure  and  love  for  His  Word, 
and  confess  the  same,  even  with  danger  of  body  and  life, 
before  all  the  world,  also  that  you  are  an  enemy  to  all 
godless  ways  and  sins  and  oppose  them.  All  these  things, 
those  who  are  not  Christians,  i.  e.  those  who  are  without 
the  Holy  Ghost,  cannot  do,  true  though  it  is  that  even  in 
saints  this  occurs  in  great  weakness"  (Luther). 

No  stronger  testimony  to  the  certainty  of  faith  and  the 
assurance  of  personal  salvation  than  that  of  this  verse  is 
possible.  It  completely  overthrows  the  doctrine  of  the 
Roman  Catholic  Church,  which  teaches  that  doubt  con- 
cerning personal  salvation  is  a  virtue.     On  this,  see  the 


VIII.  17-]  DESTINY  OF  GOD'S   CHILDREN.  159 

argument  of  Cheivinitz  in  his  Exaincn,  chapter  "  Dc  Fide 
JustificiDitd' 

Ver.  17.  And  if  children,  then  heirs.  Sonship  and  heir- 
ship go  together.  Adoption  iniphes  the  setting  aside  of 
an  inheritance  for  the  person  adopted.  This  inheritance 
differs,  however,  from  others,  in  that  its  enjoyment  is  not 
dependent  upon  the  death  of  tlie  father.  (Conip.  Ileb. 
9  :  16,  17.)  Heirs  of  God  and  joint=heirs  with  Christ.  The 
contrast  here  is  not  between  the  Father  and  the  Son, 
but  between  God  as  unincarnate,  and  God  incarnate  in 
Jesus  of  Nazareth.  We  become  heirs  to  all  the  merits  of 
the  mediatorial  work  of  the  Son  of  God,  and  through 
them  to  all  the  glory  and  blessedness  of  Father,  Son  and 
Spirit,  that  existed  before  the  foundations  of  the  world 
(John  17:5).  Thus  heirs  to  all  God  is  and  has,  we  par- 
take of  all  the  glory  that  the  humanity  of  Christ  receives 
(Phil.  2  :  5-1 1).  But  what  is  the  inheritance?'  Answer: 
That  we  may  be  also  glorified  with  him.  This  identity 
of  lot,  both  in  suffering  and  in  glory,  is  taught  in  John 
12  :  24-26  ;    Matt.    16  :  24  sq.  ;  2  Tim.  2:12. 


(/;/;.)  TJic  end  of  t lie  obligation,  virj.,  ma)is  highest  bless- 
edness in  the  eonip/etion  of  his  renezval  in  everlasting  life 
(ver.    18-30). 

18-30-  For  I  reckon  that  the  sufferings  of  this  present  time  are  not 
worthy  to  be  compared  with  the  glory  which  shall  be  revealed  to  usward. 
For  the  earnest  expectation  of  the  creation  waiteth  for  the  revealing  of  the 
sons  of  God.  For  the  creation  was  subjected  to  vanity,  not  of  its  own  will, 
but  by  reason  of  him  who  subjected  it,  in  hope  that  the  creation  itself  also 
shall  be  delivered  from  the  bondage  of  corruption  into  the  liberty  of  the 
glory  of  the  childre-n  of  God.  For  we  know  that  the  whole  creation 
groaneth  and  travaileth  in  pain  together  until  now.  And  not  only  so,  but 
ourselves  also,  which  have  the  first-fruits  of  tlie  Spirit,  even  we  ourselves 
groan  within  ourselves,  waiting  for  our  adoption,  to  luii,  the  redemption  of 
our  l)ody.     For  Ijy  hope  were  we  saved  :  but  Iiope  that  is  seen  is  not  hope: 


i6o  THE  EPISTLE  TO  THE  ROMANS.  [viii.  i8. 

for  who  hopeth  for  that  which  he  seeth  ?     But  if  we  hope  for  that  which  we 
see  not,  then  do  we  with  patience  wait  for  it. 

And  in  lilce  manner  the  Spirit  also  helpeth  our  infirmity:  for  we  know 
not  how  to  pray  as  we  ought ;  but  the  Spirit  himself  maketh  intercession 
for  iis  with  groanings  which  cannot  be  uttered;  and  he  that  searcheth  the 
hearts  knoweth  what  is  the  mind  of  the  Spirit,  because  he  maketh  interces- 
sion for  the  saints  according  to  the  will  ^God.  And  we  know  that  to  them 
that  love  God  all  things  work  together  for  good,  even  to  them  that  are 
called  according  to  his  purpose.  For  whom  he  foreknew,  he  also  fore- 
ordained to  be  conformed  to  the  image  of  his  Son,  that  he  might  be  the 
firstborn  among  many  brethren  :  and  whom  he  foreordained,  them  he  also 
called  :  and  whom  he  called,  them  he  also  justified  :  and  whom  he  justified, 
them  he  also  glorified. 

Ver.  1 8.  For  I  reckon.  This  verse  shows  how,  notwith- 
standing the  sufferings  required  by  fidelity  to  the  obHga- 
tion  of  children  of  God,  their  salvation  is  assured.  The  judg- 
ment here  given  arises  from  the  certainty  of  God's  promises 
and  the  testimony  of  the  Holy  Spirit.  That  the  sufferings. 
The  connection  with  ver.  17  shows  clearly  that  the  ref- 
erence is  to  those  sufferings  that  belonged  to  their  calling 
as  Christians.  (Comp.  i  Pet.  4;  16.)  "  What  he  had  already 
suffered  when  he  wrote  this  Epistle,  all  the  marks  of  the 
Crucified  in  His  body  (Gal.  6 :  17),  all  pains  of  soul  because 
of  enemies  of  the  Cross  of  Christ  (9:2;  Phil.  3:18),  to- 
gether with  all  the  sufferings  that  still  await  him,  up  to 
the  time  of  his  decapitation  (Col.  i  :  24),  all  put  together, 
he  regards  of  no  account  when  contrasted  with  the  glory 
that  is  to  be  his  "  (Besser).  Of  this  present  time.  More 
limited  than  "  this  world."  A  very  brief  and  transitory 
period  in  this  world's  history.  (Comp.  2  Cor.  4  :  17.)  '.  With 
the  glory  that  shall  be  revealed.  Emphatic  in  the  original, 
whose  revelation  is  inevitable.  The  time  is  at  the  second 
coming  of  Christ.  To  usward  shows  that  what  is  revealed 
is  not  something  already  existing  within.  The  glory  has 
been  provided  ;  its  revelation  will  occur  when  brought  to 
us  "from  witliout  (i  Pet.  i  :  4,  5  ;  John  17  :  24  ;   14  :  3). 


VIII.  I9-]  DESTINY  OF  GOD'S  CIIILDKEJV.  i6i 

Ver.  19.  For  the  earnest  expectation.  All  consolation 
is  found  in  the  intention  of  heart  and  mind  upon  the 
goal  towards  which  the  eager  gaze  of  even  the  irrational 
creation  is  directed.  The  word  here  used  means  literally  : 
"watching  with  out.stretched  head,"  "  to  wait  with  the 
head  raised  and  the  eye  fixed  on  that  point  of  the  horizon 
from  which  the  ex[)ectcd  object  is  to  come,"  Of  the 
creation.  This  cannot  mean,  as  in  i  :  20,  the  act  of 
creation  ;  or,  as  in  i  :  25,  a  single  creature.  Nor  can  it 
refer  to  all  created  (objects.  Angels  are  beyond  the 
need  of  redemption,  and  are  not  burdened  by  man's  sin. 
The  children  of  God  are  directly  contrasted,  in  vers.  19, 
21,  23,  with  this  "  creation."  Unbelieving  men  have  no 
hope  in  this  revelation  and  will  not  share  in  its  glories. 
The  visible  irrational  creation,  Nature  animate  and  in- 
animate as  contrasted  with  man.  The  figure  by  which 
Nature  is  referred  to  as  conscious  and  sentient,  is  not 
unusual.  (Comp.  Deut.  32  :  i  ;  Is.  35  :  i  ;  Hos.  2:21, 
22.)  This  interpretation  is  confirmed  not  only  by  O.  T. 
predictions,  as  Is.  11  :  1-9  ;  65  :  17  ;  Ps.  102  :  26.  27,  but 
also  by  the  N.  T.  passages  referring  to  the  restoration  or 
renovation  of  Nature  (Acts  3:21;  Rev.  21  :  i  ;  Matt. 
19  :  28).  Waiteth  for.  "  What  foolish  words  to  men  of 
the  world  !  The  Romans,  lords  of  the  earth,  were  tread- 
ing all  kingdoms  of  the  world  beneath  their  iron  feet. 
The  Church  had,  as  its  associates,  besides  the  dogs  of 
Lazarus,  the  wild  beasts  which  tore  to  pieces  tlie  bodies 
of  the  martyrs.  Only  the  ear  of  the  Christian  could 
hear  the  voice  of  creation  in  its  waiting  and  sighing  for 
revelation  "  (Besskr).  The  revealing  of  the  sons  of  God, 
i.  e.  the  manifestation  of  the  entire  work  of  redeeming 
grace  in  all  its  fullness  (Col.  3:4;  I  John  3  :  2).  The  ' 
hour  of  man's  complete  deliverance  from  sin  will  be  that 
II 


i62  THE  EPISTLE   TO   THE  ROMANS.  [viii.  20. 

also  of  the  deliverance  of  creation  that  has  been  made  to 
suffer  for  his  sin. 

Ver.  20.  For  the  creation  was  subjected.  The  tense  in 
the  original  indicates  a  particular  time  when  this  was  done, 
viz.  at  the  Fall.  Evidences  of  suffering  and  death  at 
preceding  periods,  if  established  by  Geology,  must  be  ex- 
plained, either  upon  the  supposition  of  another  order  of 
things,  with  which  the  present  creation  has  nothing  to 
do,  or,  that  in  the  sight  of  God,  even  though  preceding 
the  Fall,  they  were  connected  with  the  entrance  of  sin. 
The  Holy  Scriptures  record  the  history  only  of  the  pres- 
ent order  of  things.  As  the  sin  of  the  soul  affects  the 
body,  so  the  sin  of  man  brought  consequences  that  per- 
vaded all  the  world  about  him.  When  man,  the  centre 
of  creation,  was  turned  from  his  true  course,  the  entire 
sphere  of  which  he  was  the  centre  was  necessarily  affected. 
To  vanity,  i.  e.  nothingness,  emptiness,  failure.  The 
curse  of  man's  sin  fell  upon  the  earth  (Gen.  3:17,  18). 
"  Everywhere  our  eyes  meet  images  of  decay  and  death  ; 
the  scourge  of  barrenness,  the  fury  of  the  elements,  the 
destructive  instincts  of  beasts,  the  very  laws  which  govern 
vegetation,  everywhere  give  Nature  a  sombre  hue  ** 
(Reuss).  "  Everything  hideous,  wild,  malignant,  raven- 
ous, murderous,  destructive,  within  the  sphere  of  the 
creature,  is  a  shadow  which  man's  sin  has  cast  upon  the 
elements,  animals,  plants  and  all  his  domain  "  (Besser). 
Nor  only  this.  Even  in  its  nearest  approach  to  its  ideal, 
it  is  still  subjected  to  vanity.  As  Luther  most  forcibly 
remarks,  the  sun  shines  upon  scarcely  one  godly  man 
among  a  hundred,  and  the  earth  does  not  nourish  one 
who  receives  its  fruits  with  thanksgiving  to  one  whore- 
turns  for  it  no  thanks.  The  good  creature  of  God  is 
thus  made  the  servant  of  the  sin  of  godless  men.  Not  of 
its  own  will.      In  contrast  with  man,  who  had  the  choice 


VIII.  21.]  DESThVY  OF  GOD'S  CHILDREN.  163 

between  the  service  of  God  and  that  of  vanity.  "  The 
redemption  of  humanity  is  grace ;  the  redemption  of 
Nature,  justice  ;  for  the  fall  of  humanity  is  voluntary 
guilt,  the  fall  of  Nature,  involuntary  suffering  "  (PHlLIPri). 
Hence  Nature's  constant  struggle  against  this  vanity 
to  which  it  has  been  involuntarily  subjected.  "  Ever}' 
animal,  every  plant  struggles  to  get  beyond  itself,  to 
realize  an  idea,  in  the  realization  of  which  it  has  freedom, 
but  the  nothingness,  pervading  its  nature,  lets  no  created 
thing  attain  its  aim  ;  every  individual  of  the  species  be- 
gins the  circle  of  its  course  again'.  Nature  cannot  rest  in 
itself  "  (Olsiiausen).  By  reason  of  him  who  subjected  it, 
viz.  God.  It  was  God's  will,  that  this  subjection  of  the 
creature  to  vanity  should  occur,  in  order  that  His  wise 
plans  of  bringing  thereby  greater  good,  for  both  man  and 
creation,  might  be  attained.     (Comp.  2  Tim.  2  :  26.) 

Ver.  21.  In  hope  that  the  creation  itself  also  shall  be 
delivered,  i.  e.  was  made  subject  in  hope.  The  purpose 
of  God  is  figuratively  described  as  the  hope  of  the  creation  ; 
just  as  in  Acts  2  :  16  the  flesh  is  said  to  hope.  There  is 
a  goal  towards  which  this  subjection  of  creation  inevitably 
tends.  The  creature  was  made  for  man.  In  its  original 
state,  it  was  adapted  to  administer  to  the  blessedness  of 
a  sinless  man.  When  man  fell,  creation  changed,  so  as 
to  be  adapted  to  man's  changed  conditions,  and  to  serve 
the  plans  of  redemption.  The  house  had  to  correspond 
with  its  tenant.  Paradise  was  lost.  The  vanity  of  creation 
becomes  an  incentive  to  the  exertion  of  man's  moral  and 
physical  powers.  If  the  field  had  not  been  cursed,  the 
prodigal  would  not  have  been  driven  by  the  pains  of 
hunger  and  the  humiliation  of  his  abode  with  swine,  back 
to  his  father's  house.  All  the  miseries  of  creation  are 
thus  both  means  and  prophecies  of  approaching  deliver- 
ance.    The  bondage  of  corruption.     Not  an  appositional, 


1 64  THE  EPISTLE   TO   THE  ROMANS.  [viii.  21. 

but  a  subjective  genitive,  meaning  "  the  bondage  exer- 
cised by  corruption."  The  corrupt  condition,  resulting 
from  the  Fall,  and  pervading  creation,  prevents  it  from 
attaining  its  true  end.  Struggle  as  it  may,  it  is  powerless. 
Into  the  liberty.  The  goal  of  creation.  The  bondage  of 
corruption  over,  it  will  enter  upon  that  perfectly  free 
course,  which  it  was  designed  to  fulfil.  No  death,  no 
suffering,  no  defilement,  no  service  of  vanity.  Of  the  glory 
of  the  children  of  God.  Creation  shares  the  lot  of  God's 
children.  Here  and  now,  it  participates  in  their  humili- 
ation ;  there  and  then,  it  will  partake  of  their  glory. 
When  the  children  of  God  shall  be  glorified,  creation  shall 
attain  its  complete  liberty.  The  world  is  not  merely  an 
abode — and  to  a  glorified  man  belongs  also  a  glorified 
abode — but  it  exists  in  reciprocal  and  essential  union  with 
the  glorified  child  of  God.  The  body  borne  by  the 
glorified  is  not  a  gift  from  Heaven,  although  the  giver  is 
the  Lord  from  Heaven,  but  it  is,  so  to  say,  the  morning 
gift  of  the  glorified  earth  to  the  child  of  God  in  his  glory  ; 
for  what  is  here  sown  in  corruption,  shall  at  last  be  raised 
in  incorruption  (i  Cor.  15  :  42  )  "  (Nebe.).  ''The  sun  has 
never  been  as  fair,  bright  and  clear,  as  at  the  beginning 
when  it  was  made,  but  on  man's  account,  is  half  dim,  de- 
cayed and  soiled  ,  but  on  that  day,  God  will  again  purge 
and  purify  it  by  fire  (2  Pet.  3  :  10),  so  that  it  shall  be 
brighter  and  clearer  than  it  was  at  the  beginning  " 
(Luther,  8  :  io6).  Hence  the  beautiful  application  of 
Delitzsch  :  "  I  rejoice  always  when  I  find  the  cross,  which 
stands  on  our  altars,  also  planted  upon  the  hills,  or  any- 
where else  under  the  open  heaven.  For  the  cross  is  not 
only  the  standard  of  redemption  for  us  men,  but  also  for 
all  creatures  that  surround  us.  The  blood  which  flowed 
down  therefrom,  not  only  extinguished  the  anger  upon 
us  sinners,  but  has  also  broken  the  power  of  the  curse 


viii.  22,  23.]  DESTINY  OF  GOD'S  CHILDREN.  165 

upon  the  earth.  When  thou,  then,  standing  on  the 
mountain  top,  kindled  with  the  view  which  is  presented 
around,  criest  out  :  How  marvelous  is  God's  earth !  do 
not  forget  how  infinitely  more  marvellous  it  will  be,  when 
it  has  wholly  become  the  reflection  of  God's  love,  which 
the  Crucified  One  has  won  back  again  for  us  "  {Bibl. 
Psychol.,  Transl.  p.  562). 

Ver.  22.  For  we  know.  An  appeal  to  the  experience 
of  all  Christians  in  their  observation  of  the  world.  That 
the  whole  creation.  Nature  in  its  entirety  is  regarded  as 
one  body.  "  The  entire  creation  sets  up  a  grand  sym- 
phony of  sighs"  (PlllLiPPi).  This,  however,  is  exclusive 
of  the  children  of  God.  Their  sufferings  are  introduced 
as  an  additional  factor  in  ver.  23.  Travaileth  together, 
indicating  hope,  as  well  as  suffering.  Not  the  pains  of 
destruction,  but  of  birth  ;  effort,  as  well  as  sorrow  (John 
16  :  21).  Only  the  believer,  with  the  open  Scriptures  in 
his  hands,  can  interpret  the  mystery  of  sorrow  which  the 
history  of  the  world  discloses.  Until  now.  Even  though 
redemption  has  been  provided,  it  has  not  been  appropri- 
ated ;  humanity,  and,  with  it,  the  world,  have  not  come 
within  the  sphere  of  its  complete  application. 

Ver.  23.  And  not  only  so,  i.  e.  It  is  not  only  the 
whole  creation  that  is  in  travail.  But  ourselves  also. 
All  Christians;  not,  as  some  have  suggested,  only  the 
Apostles,  or  the  early  church.  Which  have  the  first= 
fruits  of  the  Spirit.  The  beginning  of  the  gift  of  the 
Holy  Spirit,  as  the  pledge  of  the  bestowal  of  His  fulness 
(2  Cor.  5:5;  Eph.  I  :  14).  The  gift  of  the  Spirit  is  also 
a  first-fruit  and  pledge  of  the  other  blessings  attending 
this  gift.  Since  we  have  but  "  the  first-fruits,"  sanctifica- 
tion  has  been  only  begun.  Within  ourselves,  i.  e.  in- 
dividually, as  every  one  is  brought  face  to  face  with  the 
contrasts  and  contradictions  in  his  own  life.     "  With  the 


l66  THE  EPISTLE   TO   THE  ROMANS.  [viii.  23. 

perpetual  Abba  cry  of  the  children  of  God,  is  blended  a 
perpetual  Kyrie  elcison''  (Philippi).  Every  assurance  of 
God's  grace  calls  forth  a  corresponding  sigh  for  what  is 
yet  lacking.  Besser  applies  this  in  detail  to  the  explana- 
tion of  the  Third  Article  of  the  Creed.  "  I  believe  " 
calls  forth  the  sigh  of  Mark  9  :  24  ;  "  Of  my  own  reason 
or  strength,"  that  of  Rom.  7:  14;  "  Called  me  by  the 
Gospel,"  meets  the  response  of  Phil.  3  :  12,  39;  "En- 
lightened me  by  his  gifts,"  i  Cor.  13  :  12;  "Sanctified 
and  preserved  me,"  etc.,  Ps.  116  :  10;  42  :  1-3,  etc. 
Waiting  for.  "  This  is  the  paradox  of  the  Christian  life, 
that  we  wait  for  what  we  have,  or  that,  at  the  same  time, 
we  are  and  are  not  what  we  become.  Righteous  and  sin- 
ful ;  holy  and  impure  ;  kings  and  slaves  ;  free  and  bound  ; 
living  and  dead  :  saved  and  condemned.  The  former,  all, 
outside  of  ourselves  in  Christ  ;  the  latter,  all,  in  ourselves 
and  outside  of  Christ  "  (Besser).  "  Every  gift  of  the 
Gospel,  while  already  present,  is  at  the  same  time  future. 
The  germ  is  the  plant,  and  yet  is  not  the  plant  "  (Phil.). 
Our  adoption.  The  full  realization  of  adoption,  for 
adoption  itself  is  present  (Gal.  4  :  6).  The  Apostle  refers 
to  the  time  when  this  adoption  will  be  fully  recognized, 
as  in  ver.  19  it  is  called  "  the  revealing  of  the  sons  of  God." 
This  full  realization  of  adoption  will  coincide  with  the 
redemption  of  our  body,  i.  c.  at  the  resurrection,  the  com- 
plete deliverance  of  the  body  from  the  dominion  of  cor- 
ruption (i  Cor.  15  :  42-44  ;  Phil.  3  :  21).  Death  indeed 
separates  the  soul  from  our  sinful  body  ;  but  it  is  only 
the  Second  Coming  of  Christ'that  shall  deliver  the  body, 
a  part  of  our  nature,  from  sin  and  corruption.  "Not  in- 
corporeity,  but  corporeity,  is  the  end  of  God's  way  " 
(Nebe.).     (Comp.  2  Cor.  5  :  4.) 

Ver.  24.  For  by  hope  we  were  saved.     The  preposition 
is  supplied  by  the  translators.     Luther  renders  it :   "  For 


VIII.  24-26.]  DESriXY  OF  GOD'S  CHILDREN.  1G7 

we  are  saved  indeed,  yet  in  hope."  An  excellent  para- 
phrase. Not  hope,  but  faith  is  the  instrument  that 
apprehends  and  appropriates  salvation.  But  hope  is  in- 
separable from  faith.  "  Faith  and  hope  are  as  inseparably 
united  as  the  arms  of  Simeon  which  embraced  the  Christ- 
child,  and  the  eyes  of  Simeon  which  looked  through  the 
wrappings  of  the  Christ-child  into  Christ's  glorious  King- 
dom "  (Besser).  The  thought  here  is  that  when  by  faith 
man  becomes  a  child  of  God,  he  may  be  said  to  be  saved. 
But  this  salvation  has  only  been  begun.  It  looks  for- 
ward towards  the  future.  Its  glory  consists  in  its  assur- 
ance of  a  deliverance  still  to  come,  salvation  for  body  as 
well  as  for  soul.  The  incompleteness  of  salvation  is  pre- 
supposed in  the  word  "  hope."  Hope  that  is  seen,  i.  e. 
when  what  has  been  hoped  for  at  last  stands  before  the 
eyes,  hope  becomes  a  matter  of  the  past. 

Ver.  25,  Then  do  we  with  patience  wait  for  it.  This 
brings  into  prominence  the  close  connection  between  hope 
and  patience.  Hope  regards  a  future  good  ;  patience,  a 
present  evil,  that  threatens  the  future  good. 
y  Ver.  26.  But  this  perseverance  under  trial  is  attained, 
if  not  simply  by  the  influence  of  the  blessing  offered  and 
reserved  for  us  in  the  future.  Within  us,  there  is  a 
direct  agency  of  the  Holy  Spirit.  Not  only  does  the  new 
life  have  the  Spirit  as  its  source,  but  He  sustains  this  life 
with  ever  new  supplies  from  the  life-giving  fountain. 
Helpeth  our  infirmities.  The  infirmity  is  not  removed. 
We  are  left  to  contend  with  it.  But  He  gives  us  strength 
to  overcome  it  (2  Cor.  12:8,9).  Infirmity  comprises 
everything  collectively  that  opposes  and  obstructs  the 
hope  and  persevering  endurance  mentioned.  For  we 
know  not  how  to  pray  as  we  ought.  Prayer  being  a 
means  whereby  we  appropriate  to  ourselves  God's  prom- 
ises and  obtain  from  Him  their  realization,  we  are  strength- 


l68  THE  EPISTLE   TO  THE  ROMANS.  [viii.  26. 

ened  by  the  Holy  Spirit's  work  in  enkindling  within  us 
true  prayers.  Even  from  the  basis  of  the  new  life  im- 
parted in  regeneration,  the  child  of  God  is  not  able  to 
make  prayers,  which,  in  their  various  details,  are  right  and 
best  for  him.  "  What  we  should  pray  for  is  not  abso- 
lutely and  in  general  unknown  to  us,  since  this  is  mani- 
festly the  completion  of  salvation,  but  we  know  not  what 
it  is  needful  for  us  to  pray  according  to  the  relation  in 
which  we  stand,  in  order,  by  the  sufferings  of  the  present 
time,  to  reach  the  longed-for  goal  "  (Weiss).  Besides 
Paul's  prayer  in  2  Cor.  12':  8,  that  of  Monica,  the  mother 
of  Augustine  has  been  cited  as  an  illustration,  where  the 
prayer  that  her  son  might  not  visit  Italy  was  not  answered, 
while,  by  his  conversion,  under  the  preaching  of  Ambrose, 
the  Lord  "  denied  her  special,  to  grant  her  life-long  re- 
quest." But  the  Spirit  himself  maketh  intercession  for 
us.  This  He  does  by  praying  in  and  for  the  believer. 
"  The  Holy  Spirit  is  an  intercessor  by  moving  us  to 
prayer,  according  to  Rom.  8:15;  Zach.  12  :  10"  (Mel.). 
"  He  is  said  to  pray,  when  He  makes  us  pray  ;  when  He 
excites,  forms  and  directs  these  prayers  and  groans  within 
us  ;  enkindles  our  heart  and  love  for  prayer,  and  gives 
confidence  to  the  end,  while  we  pray"  (HUNNIUS).  So 
Augustine  :  "  He  groans  in  us,  because  He  makes  us 
groan  "  (Tract  VI.  on  John,  §  2).  (Comp.  Matt.  10  :  20; 
Gal.  4  :  6.)  All  true  prayer  is  inspired.  With  groanings 
which  cannot  be  uttered.  "  Words  only  feebly  express 
these  divinely  inspired  petitions.  Their  substance  cannot 
be  contained  in  any  form.  The  most  adequate  moulds 
of  human  language  only  declare  the  presence  of  the 
prayer,  but  cannot  present  it  as  it  is.  The  Spirit  Himself 
must  interpret  His  own  prayers.  As  every  true  prayer 
rests  upon  and  embraces  a  promise,  we  can  know 
what     the    prayer    means    only   when    we     fully    com- 


VIII.  27,  2S.J  DESTINY  OF  GOD'S  CIULDREN.  169 

prehend  and  know  the  complete  contents  of  the  pro- 
mise. 

Ver,  27.  And  he  that  searcheth  the  hearts,  i.  e.  God. 
(Comp.  I  Sam.  16  :  7  ;  i  Kings  8  :  39 ;  Jer.  17  :  10;  Acts 
I  :  24 ;  Rev.  2  :  23.)  Knoweth  what  is  the  mind  of  the 
Spirit,  i.  e.  the  real  prayer  of  the  heart,  even  though  the 
words  should  contradict  or  fail  to  express  it.  flaketh  in- 
tercession .  ,  .  according  to  the  will  of  God.  "  For  the 
groanings  which  he  excites  within  us  are  according  to 
God's  will,  and  on  that  account  please  God,  through 
Christ  in  whose  name  they  are  offered  "  (Baldwin).  "  If, 
then,  we  want  our  prayers  to  be  accepted  of  God,  He 
should  be  asked  to  direct  them  according  to  His  will  " 
(Calvin). 

Having  answered  the  difficulties  suggested  by  the  in- 
firmities of  the  Christian  life,  he  looks,  through  all  the 
trials  before  him,  towards  the  ultimate  end,  and  triumphs 
in  view  of  the  permanence  of  the  workings  of  divine 
grace  for  his  salvation. 

Ver.  28.  To  them  that  love  God.  Used  to  describe 
those  who  are  true  Christians.  (Comp.  i  Cor.  2:9;  8:3; 
Eph.  6  :  24.)  That  they  love  God  is  a  proof  of  God's 
love  to  them,  and  of  His  divine  working  for  their  salva- 
tion. For  the  love  of  God  must  come  to  man,  and  enter 
man's  heart,  before  man  can  love  God  (i  John  4:  19); 
just  as  the  Holy  Spirit  must  pray  in  man,  if  man  is  him- 
self to  pray  (ver.  26).  All  things.  The  allusion  is  to 
the  afflictions  of  this  present  time  (ver.  18),  but  not  to 
the  exclusion  of  other  things  (i  Cor.  3  :.2i,  29).  Work 
together  for  good.  Thus  there  is  one  point  in  which  the. 
conflicts  and  discords  of  earth  all  blend.  However  war- 
ring with  one  another  and  hostile  to  him  they  seem,  they 
are,  by  God's  guidance,  directed  towards  the  good  of  the 
child  of  God.     (Comp.  Gen.  50  :  20.)      Even  to  them  that 


lyo  THE  EPISTLE   TO   THE  ROMANS.  [viii.  28. 

are  called.  This  shows  the  mode  in  which  this  love  of 
God  has  entered  their  hearts.  It  has  come  in  and  through 
the  call.  The  call  is  the  preaching  of  the  Gospel,  accom- 
panied, as  it  always  is,  by  the  applying  grace  of  the  Holy 
Spirit.  According  to  his  purpose.  This  traces  the  origin 
of  the  call.  The  love  of  God  comes  from  the  call,  but 
the  call  comes  from  the  purpose.  This  must  not  be 
understood  as  though  there  were  a  call  that  is  not  accord- 
ing to  the  purpose.  That  would  be  only  the  semblance 
of  a  call,  and  no  true  call.  The  call  is  the  revelation  of 
God's  purpose.  We  cannot  distinguish  between  an 
efficacious  and  an  inefficacious  call.  An  inefficacious 
call  is  not  sincere,  and,  therefore,  is  no  call.  That  the 
call  is  not  in  all  cases  followed  by  its  acceptance,  is 
explained  by  the  freedom  of  man's  will  to  oppose  and 
shut  out  the  grace  extended  towards  him.  That  the 
efficacy  of  the  call  is  in  other  cases  manifested  in  changed 
lives,  is  due  to  the  workings  of  divine  grace  in  overcom- 
ing man's  natural  resistance.  Man's  comfort  and  hope 
rest  not,  however,  upon  aught  that  is  in  him,  but  in  that 
which  is  outside  of  and  beyond  himself,  viz.  in  God's 
call,  expressive,  as  it  is,  of  God's  purpose,  ages  before 
the  one  called  came  into  being.  As  the  call  is  the  fruit 
of  the  purpose,  so  faith  is  the  fruit  of  the  call,  and  love 
the  fruit  of  faith.  To  those  in  whom  this  order  may  be 
traced  all  things  conspire  for  good.  In  the  Epistles, 
where  Christians  are  treated  of,  and  the  call  is  particularly 
emphasized  as  the  ground  of  consolation,  "  the  called  " 
always  mean  those  in  whom  the  call  has  reached  its  end, 
those  who  through  the  call  have  been  brought  to  faith. 
It  is  otherwise  in  Matt.  22  :  14. 

Thus  Paul  introduces  the  doctrine  of  Predestination. 
As  to  the  place  where  it  occurs  in  the  argument,  see 
Formula  of  Concord,  p.  526 :    "  To  him  who  is  really 


VIII.  28.]  DESTTXY  OF  GOD'S  CHILDREN.  171 

concerned  about  the  revealed  will  of  God,  and  proceeds 
according  to  the  order  which  St.  Paul  has  observed  in 
the  Epistle  to  the  Romans,  who,  first,  directs  men  to 
repentance,  knowledge  of  sins,  to  faith  in  Christ,  to 
divine  obedience,  before  he  speaks  of  the  mystery  of  the 
eternal  election  of  God,  this  doctrine  is  useful  and  con- 
solatory." This  is  simply  the  application  of  a  suggestion 
made  by  Luther  in  his  Introduction,  which  TvNDALE 
has  paraphrased  and  expanded  so  well,  that  its  considera- 
tion here  is  of  importance: 

"  Follow  thou  the  order  of  this  epistle,  and  nosel  thy- 
self with  Christ,  and  learn  to  understand  what  the  Law 
and  the  Gospel  mean  and  the  ofifice  of  both  the  two.  .  .  . 
After  that,  when  thou  art  come  to  the  eighth  chapter, 
and  art  under  the  cross  and  suffering  of  tribulation,  the 
necessity  of  predestination  will  wax  sweet,  and  thou 
shalt  well  feel  how  precious  a  thing  it  is.  For  except 
thou  have  borne  the  cross  of  adversity  and  temptation, 
and  hast  felt  thyself  brought  unto  the  very  brim  of  des- 
peration, and  unto  hell-gates,  thou  canst  never  meddle 
with  the  sentence  of  predestination,  without  thine  own 
harm,  and  without  secret  wrath  and  grudging  inwardly 
against  God  ;  for  otherwise,  it  shall  not  be  possible  for 
thee  to  think  that  God  is  righteous  and  just.  Therefore 
must  Adam  be  well  mortified,  and  the  fleshly  wit  brought 
utterly  to  naught,  ere  that  thou  mayest  away  \\'\\.\\  this 
thing,  and  drink  so  strong  wine.  Take  heed  therefore 
unto  thyself,  that  thou  drink  not  wine,  while  thou  art  but 
a  suckling.  For  every  learning  hath  its  time,  measure 
and  age ;  and  in  Christ  is  there  a  certain  childhood,  in 
which  a  man  must  be  content  with  milk  for  a  season, 
until  he  wax  strong  and  grow  unto  a  perfect  man  in 
Christ,  and  be  able  to  eat  of  more  strong  meat." 

Ver.  29.  For  whom  he  foreknew,  he  also  foreordained. 


172  THE  EPISTLE   TO   THE  ROMANS.  [vili.  29. 

A  statement  of  the  Order  of  Salvation.  The  Apostle  gives 
the  history  of  a  saved  soul.  To  be  glorified,  one  must 
first  be  justified  ;  to  be  justified,  one  must  first  be  called 
(for  "  how  shall  they  believe  in  him  of  whom  they  have 
not  heard  ?  "  Rom.  10  :  16) ;  to  have  the  call  reach  its  end 
in  faith,  as  the  word  "  called  "  means  according  to  our 
interpretation  above  of  ver.  29,  one  must  be  predestinated  ; 
and  to  be  predestinated,  one  must  first  be  foreknown. 
But  there  is  no  history  given  here  of  the  approaches  of 
divine  grace  towards  those  who  repel  it,  and  are  ultimately 
lost.  The  Apostle  is  writing  here  for  a  practical  end,  and 
not  to  give  a  complete  exposition,  on  its  various  sides,  of 
the  doctrine  of  Predestination.  He  wants  to  comfort  the 
afflicted  people  of  God  with  the  assurance  that  -their 
salvation  rests  in  God's  hands,  and  that  it  is  in  process  of 
accomplishment  according  to  God's  purpose ;  and  this  is 
enough.  Treating  the  subject  anthropopathically,  he  first 
traces  the  existence  of  the  individual  Christian  in  God's 
mind  before  he  had  an  existence  in  time.  John,  Paul  and 
David  were  to  the  omniscient  God  actual  entities  and 
objects  of  His  thought  from  all  eternity.  He  foreknew 
them.  But  they  were  not  only  comprised  in  His  fore- 
knowledge, but  in  His  forelove.  Foreknowing  them,  and 
foreseeing  their  sin  and  death.  His  gracious  and  merciful 
love  formed  the  purpose  to  bring  them  salvation,  and  de- 
vised the  various  acts  of  redemption  by  the  Son  of  God 
and  the  applying  grace  of  the  Spirit.  At  one  glance,  their 
final  glorification  was  seen  and  determined  as  the  ultimate 
end,  together  with  all  the  intermediate  stages — calling, 
faith,  justification — in  the  Christian  course  through  which 
they  were  to  pass.  They  were  foreordained  to  glorification 
through  the  call  and  justification,  with  all  that  follows  the 
call,  and  conditions  justification.  But  it  is  not  meant 
here  that  all  whom    He  foreknew  were  foreordained,  or 


VIII.  29-]  DESTINY  OF  GOITS   CHILDREN.  173 

all  whom  He  called  were  justified,  or  all  who  were  at  some 
time  in  their  lives  justified  were  or  shall  be  glorified. 
Together  with  the  universality  of  divine  grace  and  the 
utter  helplessness  of  man's  own  powers  for  salvation, 
provision  was  made  at  every  stage  for  the  entire  freedom 
of  man's  will  in  the  rejection  of  the  proffered  mercy. 
Man,  if  saved,  must  be  saved  wholly  by  God's  grace  ; 
nevertheless,  this  grace  is  always  resistible,  and,  from  all 
eternity,  the  Divine  Foreknowledge  has  recorded  this 
resistance. 

In  this  place  the  emphasis  lies  on  the  call,  i.  c.  the 
preaching  of  the  Gospel  as  the  revelation  of  God's  pur- 
pose of  love.  This  purpose  no  power  on  earth  or  in  hell 
can  thwart.  It  can  fail  only  through  God's  determination 
not  to  save  men  against  their  wills  ;  and,  in  this  regard 
too,  the  result  is  eternally  foreknown.  The  call  itself, 
considered  independently  of  our  possibility  of  resistance, 
bears  us  onward  towards  eternal  life.  Only  by  opposing 
our  own  determination  to  resist  can  we  be  lost.  Only  as 
the  grace  of  God  overcomes  our  resistance  does  the 
stream  of  Divine  Love  carry  us  along  from  the  foreordi- 
nation  of  eternity  to  our  glorification  in  eternity.  Then 
will  the  application  of  2  Tim.  2  :  19  be  understood. 

A  reference  may  be  made  to  several  interpretations 
which  seem  untenable  :  i.  One  school  of  interpreters 
attaches  to  the  word  "  foreknow  "  the  ideas  of  affection 
and  choice.  This  is  contrary  to  the  usage  of  the  language 
and  occasions  tautology.  2.  The  opposite  school  insists  on 
inserting  the  thought  of  faith  into  the  foreknowledge,  i.  e. 
"  Whom  he  foreknew  as  believing,"  etc.  This  interpre- 
tation we  cannot  accept.  Repeating  the  explanation 
above  given,  we  guard  it  against  both  extremes:  i.  A 
man — e.  g.  Paul — is  present  to  God's  foreknowledge  before 
the  world  was  created,  as   a   fallen,  sinful   and  justly  con- 


174  THE  EPISTLE   TO   THE  ROMANS.  [viii.  29. 

demned  child  of  wrath.  2.  God,  out  of  infinite  mercy, 
determines  to  save  him  by  forgiving  his  sins  and  bring- 
ing him  to  everlasting  life ;  i.  e.  he  is  foreordained. 
3.  After  Paul  is  born,  God  comes  to  Paul  with  the  call, 
to  which  Paul  yields.  4.  The  Holy  Spirit  works  in  Paul 
faith,  and  Paul  is  justified.  5.  By  the  grace  of  the  Holy 
Spirit,  Paul  is  preserved  in  faith  until  the  end  of  life,  and 
at  death  his  soul  is  glorified.  6.  His  body  awaits  glori- 
fication at  the  resurrection,  when  soul  and  body  will  to- 
gether enjoy  life  eternal.  True,  as  it  is,  that  no  one  who 
is  foreordained  to  glorification  will  ever  be  without  faith  at 
death,  the  consideration  of  the  relation  of  faith  to  either 
predestination  or  justification  is  a  matter  entirely  outside 
of  the  scope  of  this  passage.     It  belongs  elsewhere. 

To  be  conformed  to  the  image  of  his  son.  So  intent  are 
most  who  treat  of  this  passage  upon  the  settlement  of 
the  controversy  concerning  the  relation  of  foreordination 
to  salvation  or  to  faith,  that  the  intensely  practical  point 
of  this  verse  is  often  overlooked.  The  end  of  the  fore- 
ordination is  that  true  Christians  be  conformed  to  the 
image  of  Christ.  This  occurs:  i.  By  the  union  of  the 
divine  and  human.  As  the  Son  took  upon  Him  a  human 
nature,  so  Christians  become  the  temples  of  the  Holy 
Ghost,  and  Christ  lives  in  them.  The  mystical  union  is 
a  reflection  of  the  personal  union.  The  Christian  becomes 
partaker  of  the  Divine  Nature  (2  Pet.  i  :  4).  2.  By  the 
holiness  of  life  proceeding  from  the  indwelling  Spirit,  and 
after  the  example  of  Christ  (Phil.  2  :  5).  3.  By  the 
patient  endurance  of  suffering  (i  Pet.  2  :  21-24).  4.  By 
final  glorification  (i  Cor.  15  149;  2  Cor.  3  :  18;  Phil. 
3  :  21  ;  I  John  3  :  2).  That  he  might  be  the  first-born. 
The  glorification  of  the  child  of  God  has  as  its  end  the 
glorification  of  the  Son  (Col.  i  :  15,  18).  "What  comes 
out,  as  the  end  of  the  divine  decree,  is  the  creation  of  a 


VIII.  30.]  DESTINY  OF  GOD'S  CHILDREN.  175 

great  family  of  men,  made  partakers  of  the  divine  exist- 
ence and  action,  in  the  midst  of  which  the  glorified  Jesus 
shines  as  the  prototype  "  (Godet). 

Ver.  30.  And  whom  he  foreordained,  them  he  also 
called.  (See  notes  on  ver.  28.)  And  whom  he  called 
them  he  also  justified.  "  Since,  however,  not  all  who 
are  called  obey,  but  some  oppose  the  Word,  and  reject 
God's  counsel  concerning  themselves,  we  must  under- 
stand that  the  Apostle  is  here  speaking  of  that  call  which 
reaches  the  purposed  end ;  for  he  is  treating  of  those  who 
are  also  justified  and  glorified,  whom  he  also  describes 
elsewhere  (2  Tim.  i  :  9).  These  are  the  same  as  the  pre- 
destinated ;  the  only  difference  is,  that  predestination 
occurs  from  eternity,  while  calling  occurs  in  time.  Justi- 
fication is  nothing  but  the  temporal  carrying  out  of  the 
predestination  that  occurred  from  eternity"  (Baldwin). 
"  Paul  does  not  make  the  number  of  those  who  are  called, 
justified,  glorified  to  be  absolutely  equal  ;  he  docs  not 
deny  that  the  believer  may  fail  between  the  special  call 
and  the  glorification  (11  :  22);  nor  does  he  deny  that 
there  are  also  persons  called  who  may  not  be  justified  ; 
but  he  shows  that  so  far  as  God  is  concerned.  He  con- 
ducts His  people  from  step  to  step "  (Bengel).  Them 
he  also  glorified.  Completing  the  history  of  a  saved 
soul,  he  uses  the  past  tense,  and  looks  back  over  its  entire 
course.  "  Concerning  all  these  acts,  he  speaks  in  the 
past,  partly,  on  account  of  the  certainty  of  the  subject, 
because  God's  election  makes  no  mistakes,  and  they  who 
have  been  predestinated  to  glory  assuredly  will  attain  it  ; 
and,  partly,  because  the  process  occurs  a  posteriori, 
and,  in  this  passage,  nothing  is  treated  of  except  the 
justification,  call  and  predestination  of  the  glorified " 
(Baldwin). 

It  should  be  remembered  that  this  chain  of  arcrument 


176  THE  EPISTLE  TO   THE  ROMANS.  [viii.  31. 

is  in  explanation  of  wliat  is  meant  by  the  call,  and  the 
love  of  God  proceeding  therefrom. 

Ver.  31-39  contain  one  of  the  most  sublime  passages  in 
all  literature,  "  a  dithyrambic  of  faith  equal  to  any  of  the 
most  sublime  creations  of  human  language  "  (Olshausen), 
"  a  hymn  of  the  assurance  of  faith."  ERASMUS  asks  : 
"  What  did  Cicero  ever  say  that  was  grander?" 

31-39.  What  then  shall  we  say  to  these  things  ?  If  God  is  for  us,  who 
is  against  us  ?  He  that  spared  not  his  own  Son,  but  delivered  him  up  for 
us  all,  how  shall  he  not  also  with  him  freely  give  us  all  things  ?  Who  shall 
lay  anything  to  the  charge  of  God's  elect  ?  It  is  God  that  justifieth  ;  who 
is  he  that  shall  condemn  ?  It  is  Christ  Jesus  that  died,  yea  rather,  that  was 
raised  from  the  dead,  who  is  at  the  right  hand  of  God,  who  also  maketh  in- 
tercession for  us.  Who  shall  separate  us  from  the  love  of  Christ  ?  shall 
tribulation,  or  anguish,  or  persecution,  or  famine,  or  nakedness,  or  peril,  or 
sword  ?     Even  as  it  is  written, 

For  thy  sake  we  are  killed  all  the  day  long ; 

We  were  accounted  as  sheep  for  the  slaughter. 
Nay,  in  all  these  things  we  are  more  than  conquerors  through  him  that 
loved  us.  For  I  am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  things  present,  nor  things  to  come,  nor  powers,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus  our  Lord. 

Ver.  31.  To  these  things,  viz.  In  view  of  all  that  has 
been  said,  not  only  concerning  God's  purpose,  but  in  the 
argument  concerning  justification,  that  has  preceded. 
"  What  shall  we  say  ?  Will  we  lament  as  though  the 
condition  of  Christians  were  one  of  certain  sorrow  and 
uncertain  joy?  Far  from  it!  Let  us  murmur  and  com- 
plain because  of  our  unbelief,  and  be  ashamed  of  our  dis- 
trust" (Besser).  If  God  is  for  us.  A  positive  statement, 
strengthened  by  a  hypothetical  form.  An  echo  of  Ps. 
27  :  I  ;  118  :  6.  (Comp.  Ps.  56  :  5,  11.)  "For  what  are 
Emperor,  Pope,  Kings,  Princes,  all  the  world,  against 
God?  So  long  as  the  Lord  be  with  us,  we  abide,  and 
even  though  they  should  slay   us,  they  do   not  thereby 


VIII.  32,  33-]  DESTINY  OF  GOD'S  CHILDREN:  jjj 

slay  the  Lord,  who  is  with  us.  But  if  He  abide,  wher- 
ever He  abides,  there  also  shall  we,  as  He  says  (John 
14  :  19),  '  Because  I  live,  ye  shall  live  also  '  "  (LuTHER  on 
Ps.  118  :  6). 

Ver.  32.  The  thought  is :  "  What  can  be  denied  those 
for  whom  the  Son  of  God  has  been  given?"  Spared  not. 
The  best  interpretation  is  found  in  Gen.  22  :  12.  "The 
Father's  Eternal  Love  did  a  certain  violence  to  Itself  in 
the  surrender  of  His  Son"  (Liddon).  His  own  Son. 
Literally  "his  peculiar,"  "his  proper"  {idios)  Son,  dis- 
tinguished from  angels,  who  are  sons  by  creation,  and 
believers,  who  are  sons  by  adoption.  For  us  all.  This 
neither  teaches  nor  denies  the  universality  of  the  atone- 
ment, which  must  be  decided  by  other  passages.  The 
meaning  here  is  that  all  believers  share  equally  in  all  the 
blessings  brought  by  Christ.  With  him.  The  argument 
is  from  the  greater  to  the  less.  If  He  would  not  deny 
His  Son,  what  is  there  that  He  could  deny?  Freely  give 
in  the  original  is  one  word,  "gratify,"  "favor  us  in  all 
things."  Whatever  comes  as  a  consequence  of  Redemp- 
tion is  gratuitous.  All  things.  This  Paul  himself  ex- 
plains more  fully  in  i  Cor.  3  :  21-23.     (Comp.  ver.  28.) 

Ver.  33.  Who  shall  lay  anything  to  the  charge?  A 
technical  legal  term,  meaning  "  come  forward  as  a  prose- 
cutor," "  prosecute."  "  Paul  is  not  ignorant  how  many 
accusers  every  believer  has  :  Conscience,  the  Law,  Satan, 
the  persons  we  have  offended  or  scandalized  by  our  faults; 
all  so  many  voices  rising  against  us.  Did  Paul  himself, 
when  writing  these  words,  not  think  of  the  cries  of  pain 
uttered  by  the  Christians  whom  he  had  cast  into  prison 
and  scourged,  and  especially  of  the  blood  of  Stephen  ? 
All  these  charges  are  only  too  real  "  (GODET).  God's 
elect.  Those  whom  God  has  determined  to  save,  and  in 
whom  the  work  of  grace  described  in  vers.  29,  30,  is  in 


178  T//E  KP/STLE   TO  rj/E  J^OMAXS.  [viii.  31. 

progress.  It  is.  Some  urge  here  the  interrogative  :  "  Is 
it  God  that  justifieth?"  i.  c.  Can  God  who  acquits  be  the 
prosecutor?  But  this  is  loss  forcible  than  the  Indicative, 
which  is  supported  by  Is.  50  :  8,  9 — the  same  thought  in 
its  O.  T.  and  less  clear  form.  Luther's  paraphrase  brings 
out  the  meaning:  "God  is  here  that  justifies."  "Here, 
in  the  Church,  where  all  sins  are  forgiven  ;  here  in  His 
Word,  the  Word  of  all  grace,  and  in  the  sacraments  of 
His  precious  oath;  here  we  meet  Goil,  but  nowhere  else" 
(Besser).  If  God  then  is  here,  who  justifies,  all  other 
voices  must  be  silent.  If  the  judge  is  himself  the  surety, 
what  has  the  one  arraigned  before  him  to  dread  ?  Were 
there  no  olhcr,  this  passage  alone  would  establish  the 
forensic  character  of  justification.  To  "justify"  is  the 
reverse  of  to  "  lay  to  the  charge  of." 

Ver.  34.  Who  is  he  that  shall  condemn  ?  or  "  Who  shall 
be  the  condemning  one  ?  "  In  the  Greek,  the  change  of 
grammatical  structure  is  very  apparent,  showing  that 
while  many  may  accuse,  there  is  but  one  Judge  (Acts 
10  :  42  ;  17:31;  Rom.  14  :  loV  It  is  Christ  Jesus  that 
died.  The  Judge  Himself  appears  as  our  Advocate.  He 
offers  what  He  Himself  has  paid  as  the  price  for  our  sins. 
Again  Luther's  paraphrase  :  "  Christ  is  here,  who  died." 
"  Under  His  wings  our  Saviour  covers  us,  and  we  must 
be  uninjured,  even  though  Satan  be  intent  on  devouring 
us  "  (^Besser).  Yea  rather,  that  was  raised  from  the 
dead.  Christ  is  no  longer  in  the  grave.  We  preach  not 
a  dead,  but  a  risen  and  ever-living  Christ.  The  resurrec- 
tion is  the  pledge  of  the  completion  and  efficacy  of  His 
redemption.  (Comp.  on  4  :  25.)  At  the  right  hand  of 
God,  declaring  the  full  participation  of  the  humanity  of 
Christ  in  the  omnipresent  divine  dominion  over  the 
L^niverse.  Here  the  reference  is  to  Christ's  omnipotenl 
power   in  behalf   of  His   elect.     Who  also  maketh  inter- 


vrrr.  35.]  DESTINY  OF  GOD'S  CH/LDKEIV.  179 

cession  for  us,  1.  e.  Can  He  who  acts  as  our  Mediator,  and 
prays  for  us  to  the  Father,  be  persuaded  to  condemn  us? 
He  who  wants  to  ruin  God's  elect  appears  before  the 
wrong  court  for  such  a  procedure.  On  the  intercession 
of  Christ,  see  Luke  22  :  31  seq. ;  Hebr.  4:14-16;  7:25; 
9  :  II,  12,  24;   I  John  2  :  i. 

Ver.  35.  Preserving  the  strictly  logical  coherence  in 
this  rhapsody,  Paul  comes  to  the  application  to  the 
thought  from  which  he  started  in  ver.  18.  "  The  Apostle 
has  defied  accusers ;  their  voice  is  silenced  by  the  sentence 
of  justification  which  covers  believers.  He  has  asked 
whether  at  the  last  day  the  Judge  will  not  condemn,  and 
he  has  seen  sin,  the  object  of  condemnation,  disappear 
from  the  believer's  life  before  the  work  of  the  crucified 
and  glorified  Christ.  It  remains  to  be  known  whether 
some  hostile  power  will  not  succeed  in  violently  breaking 
the  bond  which  unites  us  to  the  Lord  "  (GODET;. 

Who  shall  separate  us  ?  The  objects  referred  to  are 
regarded  as  though  they  were  persons.  The  ardor  of 
feeling  assumes  poetic  phraseology.  From  the  love  of 
Christ,  i.  e.  From  Christ's  love  to  us.  What  shall  turn 
aside  Christ's  love  from  us?  (Comp.  notes  on  5  :  5.)  It 
is  the  love  of  Him  who  died  and  who  is  interceding  for 
us  fver.  34j.  That  the  meaning  cannot  be  our  love  to 
Christ,  is  manifest  from  the  fact  that  we  cannot  be  sepa- 
rated from  our  own  love  to  an  object.  "  It  is  not  my 
imperfect  love  to  Him,  but  His  perfect  love  to  me  that 
brings  me  comfort."  Tribulation  or  anguish,  etc.  Often 
found  together,  as  in  2:9;  2  Cor.  6  :  4.  The  latter  is 
more  intense,  and  brings  out  more  the  inner  side  of  suf- 
fering. (See  Trenxh,  Synonyms,  2  :  20  seq.)  The  en- 
tire catalogue  is  explained  by  2  Cor.  1 1  :  23-27. 

It  seems  almost  as  though,  with  prophetic  insight,  Paul 
looked  forward  through  his  future  course,  until  his  death 


i8o  THE  EPISTLE  TO  THE  ROMANS.  [viii.  36. 

by  the  sword.  All  these  things  only  test  love.  He  who 
flees  when  calamity  comes  upon  one  whom  he  professes 
to  love,  has  not  loved  him  really,  or,  if  really,  only  very 
feebly.  Can  it  then  be  thought  that  Christ  who  died  for 
us,  loves  us  no  more  than  to  forsake  us  when  tribulation, 
anguish,  persecution,  etc.  come?     (Comp.  John  10  :  1 1,  12.) 

Ver.  36.  Even  as  it  is  written,  viz.  in  Ps.  44  :  22.  By 
these  words,  Paul  shows  that  the  experience  of  Christians 
is  nothing  new.  As  in  chapters  three  and  four  he  shows 
that  the  Old  is  a  continuation  of  the  New  Testament,  so 
he  here  further  confirms  this  by  declaring  that  their  ex- 
perience is  precisely  the  same  as  that  of  the  O.  T.  saints. 
The  verse  is  quoted  from  the  LXX.  "  But  there  is  this 
remarkable  difference  between  the  tone  of  the  Psalmist 
and  the  tone  of  the  Apostle.  The  former  cannot  under- 
stand the  chastening,  complains'  that  God's  heavy  hand 
has  been  laid  without  cause  upon  His  people ;  the  latter 
can  rejoice  in  persecution  also,  and  exclaim:  '  Nay,  in  all 
these  things  we  are  more  than  conquerors  '  "  (Perowne 
on  Ps.  44).  We  are  killed,  "  being  killed  "  ;  some,  at  one 
time  ;  others,  at  another.  All  the  day  long.  Without 
regard  to  any  particular  hours.  Persecution,  like  death, 
has  all  seasons  for  its  own.  At  any  moment,  some  may 
fall.  Accounted  as  sheep.  A  type  of  the  animals  given 
man  for  food  (Ps.  44  :  11);  whose  death  is,  therefore,  in 
accord  with  God's  will.  The  thought  is  that  their  enemies 
treated  them  precisely  as  though  God  desired  that  they 
should  be  slaughtered.  The  Apostle  derives  especial 
consolation  from  the  words:  "  For  Thy  sake." 

Ver.  37.  Nay,  in  all  these  things.  Unlike  the  Psalm- 
ist, this  causes  the  Apostle  no  despondency,  but  only  in- 
creases his  triumph.  "Nay"="but,"  i.  e.  notwithstand- 
ing these  afflictions.  We  are  more  than  conquerors. 
Not  only  arc  our  enemies  repelled,  but  we  profit  by  their 


VIII.  37]  DESTINY  OF  GOD'S  CHILDREN.  i8i 

attack.  We  drive  them  from  the  field  ;  and,  at  the  same 
time,  every  act  of  violence  on  their  part  becomes  only  a 
means  of  enhancing  our  blessedness.  (Comp.  i  John 
4  :  4.)  Through  him  that  loved  us,  viz.  Christ  (ver.  37). 
The  aorist  is  used,  because  His  death  is  present  to  the 
writer's  mind,  as  the  great  proof  of  His  love  (5  :  8).  "  The 
love  of  Christ,  is  not  simply  a  thought,  but  a  force " 
(Godet).  Christ,  who  loved  and  loves  us,  works  in  and 
through  us  (Gal.  2  :  20 ;  Rev.  i  :  5).  "  A  Christian  is 
thus  a  king,  i,  e.  lord  over  all,  and  to  him  all  creatures 
must  be  obedient,  but  spiritually.  Externally,  life  and 
its  possessions  may  be  taken  from  him,  but  he  labors 
for  and  does  what  is  ccmmanded  him.  And  even  though 
everything  were  taken  from  him,  yet  he  is  always  bene- 
fitted thereby,  and  his  faith  is  ever  growing  and  ruling  in 
his  heart ;  so  that  neither  riches  nor  poverty  trouble  him, 
or  make  him  either  sadder  or  more  joyful  (Phil.  4  :  12). 
Whether  he  be  maligned  or  praised,  it  is  all  the  same. 
This  is  accomplished  by  the  mind  which  he  has,  i.  e.  the 
joyful,  firm  faith  whereby  he  cleaves  to  God.  Such  a 
lord  is  a  Christian  heart,  which  no  one  can  change  or 
trouble  ;  it  always  retains  its  self-possession.  Such  lords 
faith  makes  of  us.  But  where  are  such  Christians?  St. 
Paul  was  one  of  them  "  (Luther). 

Ver.  38.  For  I  am  persuaded.  He  has  no  doubt  what- 
ever. That  neither  death  nor  life,  i.  e.  Whether  we  die 
or  live,  we  remain  in  the  love  of  Christ.  Death  comes 
first,  because  it  has  just  been  in  mind  in  ver.  36.  There 
is  nothing  either  in  this  world  or  the  world  to  come  that 
can  turn  the  love  of  God  away  from  us.  Nor  angels,  nor 
principalities.  A  contrast  between  good  and  bad  angels. 
The  former  refers,  as  in  Gal.  i  :  8,  to  a  hypothetical  case. 
Even  though  the  good  angels  should  attempt — as  they 
will  not — to  divert  the  love  of  Christ  from  him,  they  could 


i82  THE  EPISTLE  TO  THE  ROMANS.  [viii.  39 

not  do  it !  (For  "principalities,"  comp.  Eph.  6:  12.)  Nor 
things  present.  All  that  is  already  about  us.  Nor  things 
to  come.  The  inevitable  future  and  all  that  it  contains. 
Nor  powers.  This  seems  here  to  be  general  and  to  apply 
to  what  immediately  follows  in  next  verse ;  i.  e.  Let  all 
the  powers  in  heaven  and  hell  combine ;  they  cannot 
wrest  our  Saviour's  love  from  us. 

Ver.  39.  Nor  height,  nor  depth.  In  partitative  apposi- 
tion with  "  powers,"  i.  e.  "  powers  above  and  below," 
"powers  in  heaven  and  in  hell."  Nor  any  other  creature. 
Nothing  outside  of  God.  Love  of  God  which  is  in  Christ 
Jesus.  This  is  generally  interpreted  of  the  love  of  the 
Father  in  sending  His  Son.  Not  inconsistent  with  this 
is  the  thought  that  it  refers  to  the  love  of  God  going 
forth  towards  man  in  his  foreseen  sin  through  all  eternity, 
which  found  historical  realization  in  the  death  of  the  in- 
carnate Son  of  God,  and  which  has  entered  our  lives  as  a 
new  life-force. 


PART  IV. 

EXCURSUS:  THE  RELATION  OF  JUDAISM  TO  THE 
DOCTRINE  OF  THE  UNIVERSALITY  OF  GRACE 
(9:1—11:36). 

The  argument  of  the  entire  Epistle  ought  to  be  reviewed 
before  proceeding  to  this  appendix  to  what  may  be 
called  the  doctrinal  portion  of  the  Epistle.  The  Uni- 
versality of  Grace  has  been  established  :  i.  From  the 
universal  need  of  justification":  2.  From  the  universal  pro- 
vision of  justification  :  3.  From  the  failure  of  the  argu 
ment  that  such  a  doctrine  must  encourage  sin. 

This  doctrine  is  so  strange  to  a  Jew,  that  it  may  be  ex- 
pected to  excite  many  questions,  with  respect  to  matters 
that  have  heretofore  been  closely  connected  with  his 
religious  experience.  St.  Paul  knows  well  w^hat  these 
questions  are.  There  can  be  no  such  conflict  through 
which  he  himself  has  not  passed.  He  is  ready  with  the 
answers,  since  they  are  those  which  he  has  repeatedly 
given  himself.  He  tells  what  God's  grace  has  made  him 
and  what  he  had  been  without  it.  From  all  these 
privileges,  his  unbelieving  countrymen  have  cut  them- 
selves off.  Undoubtedly  this  entire  argument  is  directed 
towards  the  Judaistic  portion  of  the  church  at  Rome, 
which  felt  a  peculiar  sympathy  for  their  non-Christian 
kinsmen.  He  lets  them  know  that  their  sympathy  can- 
not exceed  his  own. 

183 


184  THE  EPISTLE  TO   THE  ROMANS.  [ix.  i- 


Section  I. — The  Apostle's  Sorrow  for  the  Jews 
(9  :  1-5). 

1-5.  I  say  the  truth  in  Christ,  I  lie  not,  my  conscience  bearing  witness 
with  me  in  the  Holy  Ghost,  that  I  have  great  sorrow  and  unceasing  pain  in 
my  heart.  For  I  could  wish  that  I  myself  were  anathema  from  Christ  for 
my  brethren's  sake,  my  kinsmen  according  to  the  flesh  :  who  are  Israelites; 
whose  is  the  adoption,  and  the  glory,  and  the  covenants,  and  the  giving  of 
the  law,  and  the  service  of  God,  and  the  promises  ;  whose  are  the  fathers, 
and  of  whom  is  Christ  as  concerning  the  flesh,  who  is  over  all,  God  blessed 
for  ever.     Amen. 

Ver.  I.  I  say  the  truth  in  Christ,  i.  e.  as  one  who  speaks 
not  as  a  natural  man,  but  as  a  regenerate  Christian  (Eph. 
4  :  17;  I  Thess.  4  :  i  ;  2  Cor.  2  :  17;  12  :  19).  Thus  he 
prepares  the  way  for  declaring  the  final  rejection  of  Israel, 
which  if  foretold,  without  some  such  statement,  might  ex- 
cite indignation.  He  disclaims  all  personal  and  partisan 
animosity.  My  conscience  bearing  witness.  Conscience 
as  the  faculty  whereby  we  discriminate  good  from  c\il 
may  be  perverted  or  obscured,  so  as  not  to  be  an  infal- 
lible guide.  But  in  this  case  his  conscience  is  entirely 
under  the  illumination  and  control  of  the  Holy  Spirit. 
In  the  Holy  Ghost  qualifies  "  bearing  witness,"  When 
one  is  "  in  Christ,"  all  the  actions  of  his  life,  and,  therefore, 
even  those  of  his  conscience,  proceed  from  the  Holy 
Ghost. 

Ver.  2.  1  have  great  sorrow.  Contrast  this  with  the 
close  of  the  preceding  chapter,  "  In  spiritual  things, 
the  extremes  of  grief  and  joy  may  exist  together  " 
(Bengel), 

Ver.  3.  For  I  could  wish.  Not  "  I  once  wished,"  but, 
"  I  could  wish,  if  it  were  so  permitted,"  "  if  it  were  God's 
will."  To  wish  this  unconditionally  would  be  to  display 
more  love  for    his  kinsmen  than  for  God.     I  myself  were 


IX.  3,  4]  THE  REJECTION  OF  THE  JEWS.  185 

anathema.  In  spite  of  all  efforts  to  soften  this  expression, 
anathema  cannot  mean  simply  excommunication,  but  must 
mean  as  A.  V.  translates  it,  "  accursed  "  or  ''  a  curse,"  "  de- 
voted to  everlasting  destruction  from  God's  presence." 
For  argument,  see  Philippi's  exhaustive  note,  and  LlGHT- 
FOOT  on  Gal.  I  :  8.  The  wish  can  be  explained  only  by 
the  devotion  of  the  Apostle  in  winning  souls  to  Christ. 
"  Such  expressions  we  cannot  comprehend,  because  we 
are  so  remote  from  such  love  as  that  which  moved  the 
Apostle  "  (CllRYSOSTOM).  Moses  made  a  similar  prayer 
(Ex.  32  :  32).  Hodge  refutes  the  use  of  this  passage  to 
prove  that  willingness  to  be  damned,  for  Christ's  sake, 
must  be  required  as  an  evidence  of  a  truly  Christian  spirit. 
"  Paul  does  not  teach  that  we  should  be  willing  to  be 
damned  for  the  glory  of  God.  i.  His  very  language  im- 
plies that  such  a  wish  would  be  improper.  2.  If  it  is 
wrong  to  do  evil  that  good  may  come,  how  can  it  be  right 
to  wish  to  be  evil  that  good  may  come  ?  3.  Can  one 
love  God  so  much  as  to  wish  to  hate  Him  ?  Can  he  be  so 
good  as  to  desire  to  be  bad  ?  We  must  be  willing  to  give 
up  houses  and  lands,  parents  and  brethren,  and  our  life 
also,  for  Christ  and  His  Kingdom,  but  we  are  never  re- 
quired to  give  up  holiness  for  His  sake,  for  this  would  be 
a  contradiction."  For  my  brethren's  sake.  Not  "  in 
their  stead,"  but  "  for  their  good." 

Ver.  4.  Who  are  Israelites.  The  Greek  means  clearly  : 
"  Inasmuch  as  they  are."  Beyond  the  ties  of  the  flesh, 
is  the  fact  that  they  arc  "  Israelites."  He  calls  them  not 
Hebrews,  for  that  would  designate  them  rather  by  their 
language,  nor  Jews,  for  that  would  mark  their  race,  but 
"  Israelites,"  with  respect  to  their  position  as  the  chosen 
people  of  God  (Gen.  32  :  28).  (Comp.  2  Cor.  11  :  22.) 
Whose  is  the  adoption.  They  were  distinguished  from 
all  other  nations,  by  being  in  a  peculiar  sense  the  children 


1 86  THE  EPISTLE  TO  THE  ROMANS.  [ix.  4,  5. 

of  God  (Ex.  4  :  22,   23  ;    Deut.    14  :  i,  2  ;    32  :  6 ;    Hos. 

II  :  i).  And  the  glory.  The  visible  symbol  of  the  divine 
presence,  as  in  the  pillar  of  cloud  and  fire  in  the  wilder- 
ness, the  lightnings  of  Sinai,  the  Shecinah  (Ex.  25  :  22  ; 
Lev.  16:2;  Ps.  80:  I).  The  covenant.  The  covenant 
made  with  Abraham  (Gen.  15  :  18;  17  :  17).  Sometimes 
designated     "his,"   i.    e.     God's    covenant,    Ps.    25   :   10; 

III  :  5,  9,  was  often  repeated.  Hence  the  plural,  as  in 
Eph.  2:12.  This  covenant  was  before  the  law  (Gal. 
3  :  17).  And  the  giving  of  the  law.  They  had  not  been 
left  to  the  light  of  nature,  but  were  the  possessors  of  a 
divine  revelation  (Deut.  4:8;  Neh.  9  :  13).  (Comp.  Acts 
7  :  53;  Gal.  3  :  19;  Heb.  2  :  2.)  And  the  service,  viz. 
the  entire  O.  T.  worship  Heb.  9  :  1,6.  And  the  promises, 
i.  e.  those  concerning  the  Messiah.  "  The  promises  flow 
from  the  covenants,  and  the  service  of  God  was  instituted 
by  the  giving  of  the  law  "  (Bengel). 

Ver.  5.  Whose  are  the  fathers.  Their  descent  from 
eminent  servants  of  God  is  a  matter  of  no  small  import- 
ance. In  a  special  sense,  Abraham,  Isaac  and  Jacob  are 
meant  (Ex.  3  :  13-16  ;  4  :  5  ;  Matt.  22  :  32  ;  Acts  3  :  13  ; 
7  :  32).  Of  whom  is  Christ,  as  concerning  the  flesh.  (See 
chap.  I  :  3.)  Thus  the  humanity  of  our  Lord  is  designated. 
Who  is  over  all  God  blessed.  Thus  the  divinity  of  Christ 
is  designated.  "  Who "  clearly  refers  to  Christ.  For 
similar  testimonials  to  the  divinity  of  Christ  by  Paul, 
see  2  Cor.  5  :  19  ;  Col.  2:9;  i  Tim.  3  :  16;  Phil.  2:6; 
Tit.  2:  13,  etc.;  by  other  writers,  John  i  :  i  ;  i  John 
5  :  20 ;  Heb.  i  :  8.  Some  regard  this  clause  as  disjoined 
from  what  precedes,  and  make  it  adoxology.  This  would 
be  extremely  abrupt. 


IX.  6,  7]  THE  REJECTION  OE  THE  JEWS.  187 


Section  II. — Vindication  of  God's  Attributes 
Against  Objections  Arising  from  the  Rejec- 
tion OF  Israel  (9  :  6-29). 

(rr.)   TJic  Truth  of  God  {vers.  6-\^). 

6-13.  But  /■/  is  not  as  though  the  word  of  God  hath  come  to  naught. 
For  they  are  not  all  Israel  which  are  of  Israel  :  neither,  because  they  are 
Abraham's  seed,  are  they  all  children  :  but,  in  Isaac  shall  thy  seed  be  called. 
That  is,  it  is  not  the  children  of  the  tlesh  that  are  children  of  God  ;  but  the 
children  of  the  promise  are  reckoned  for  a  seed.  For  this  is  a  word  of 
promise,  According  to  this  season  will  I  come,  and  Sarah  shall  have  a  son. 
And  not  only  so;  but  Rebecca  also  having  conceived  by  one,  ez'eii  by  our 
father  Isaac — for  t/ie  children  being  not  yet  born,  neither  having  done  any- 
thing good  or  bad,  that  the  purpose  of  God  according  to  election  might 
stand,  not  of  works,  but  of  him  that  calleth,  it  was  said  unto  her.  The  elder 
shall  serve  the  younger.  Even  as  it  is  written,  Jacob  I  loved,  but  Esau  I 
hated. 

Ver.  6.  Not  as  though  the  word  of  God,  viz.  God's 
promise  (Gen.  12  :  3).  The  fact  that  many  who  have 
sprung  from  the  chosen  people  have  renounced  their 
faith,  and  disavowed  the  promises,  does  not  prove  these 
promises  void.  From  the  very  beginning,  the  promise 
was  not  transmitted  by  natural  descent,  but  by  divine 
election.  They  are  not  all  Israel,  which  are  of  Israel,  i.  e. 
they  are  not  all  spiritual  children  of  Israel,  who  are  his 
descendants  according  to  the  flesh.  The  first  Israel  here 
designates  the  people,  i.  e.  the  true  children  of  God,  and 
the  second,  the  patriarch. 

Ver.  7.  Neither  because  they  are  Abraham's  seed. 
Surely  this  should  be  nothing  strange  to  devout  Jews 
who  remembered  the  promise.  They  must  remember 
that  these  covenant  privileges  did  not  pertain  to  all  de- 
scendants of  Abraham,  but  only  to  descendants  of  Israel. 
Ishmael    was    excluded.     Thus    the  divine    election     is 


1 88  THE  EPISTLE  TO  THE  ROMANS.  [ix.  7,  8. 

maintained  even  in  the  Old  Testament.  "  Seed  "  de- 
signates descent  according  to  the  flesh  :  "  children," 
spiritual  as  well  as  carnal  descent.  In  Isaac  shall  thy 
seed  be  called,  i.  e.  be  acknowledged  or  recognized  as 
such.  The  descendants  of  Isaac  are  to  be  recognized  as 
true  children.  A  quotation  from  Gen.  21  :  12.  "As, 
therefore,  Isaac  and  Ishmael,  according  to  the  flesh,  were 
sons  of  Abraham,  and,  nevertheless,  Isaac  only  was  the 
heir  of  the  promise  ;  so  believing  and  unbelieving  Jews 
were  both  descendants  of  Abraham,  and,  nevertheless, 
the  promise  pertained  only  to  the  believing,  with  whom 
it  was  never  in  vain.  As  both  also  were  from  the  loins 
of  Abraham,  and,  nevertheless,  only  Isaac  was  heir  to 
the  land  of  Canaan,  Ishmael  being  rejected  ;  so  all  the 
Jews  are  of  the  posterity  of  Abraham,  and,  nevertheless, 
only  the  believing  are  heirs  of  the  eternal  blessings,  which 
the  promise  especially  embraced  "  (BALDWIN). 

Vcr.  8.  It  is  not  the  children  of  the  flesh,  etc.,  i.  e. 
Spiritual  blessings  do  not  descend  by  natural  inheritance. 
But  the  children  of  the  promise.  The  antithesis  to 
"  children  of  the  flesh  "  is  most  emphatic  and  exclusive. 
Children  of  the  promise  are  those  who  become  children 
in  virtue  of  God's  promise.  Isaac  was  not  a  child  of  the 
flesh,  since  Abraham  and  Sarah  had  passed  the  period 
when  they  could  naturally  have  had  a  child.  It  was  the 
power  of  God's  promise  that  enabled  them  to  become 
parents  of  Isaac,  supernaturally  and  contrary  to  the  law 
that  operated  in  the  flesh.  Are  reckoned  for  a  seed,  i.  e. 
even  though  they  can  lay  no  claim  to  natural  descent. 
(Comp.  Gal.  4  :  23.) 

Ver.  9  shows  what  the  word  of  promise  was,  to  which 
Isaac  owed  his  origin.  A  quotation  from  Gen.  18  :  10, 
14.  According  to  this  season,  i.  c.  "  At  this  time,  next 
year."     (See  Delitzsch  on  Gen.   18  :  10.)     Emphasis  is 


IX.  lo.]  THE  REJECTION  OF  THE  JEWS.  189 

placed  upon  Sarah,  the  mother  of  the  child  of  the  prom- 
ise, as  Hagar  was  mother  of  the  child  of  the  flesh. 

Ver.  10.  And  not  only  so.  The  Apostle  continues,  that, 
even  leaving  Ishmacl,  and  confining  attention  to  the  de- 
scendants of  Isaac,  the  same  principle  obtains.  Natural 
descent  determines  nothing.  If  Ishmael  and  Isaac  were 
descendants  of  the  same  father,  but  of  different  mothers, 
Esau  and  Jacob  \vere  sons  of  the  same  father  and  mother. 
If  the  attempt  should  be  made  to  explain  the  inequality 
between  Ishmael  and  Isaac  by  the  fact  that  the  mother 
of  the  one  was  a  slave  and  that  of  the  other  was  free  ; 
the  origin  of  Esau  and  Isaac,  being  absolutely  identical, 
could  not  be  explained  in  this  way.  Rebecca,  not  Isaac, 
is  mentioned,  since  it  was  to  her  and  not  to  Isaac  that 
the  prophecy  mentioned  in  ver.  12  was  addressed  (Gen. 
25  :  23).  Rebecca  is  subject  to  a  verb  understood,  such 
as  "  fared  likewise,"  "  had  the  same  experience." 

Vers.  11-13.  Many  of  the  difficulties  connected  with 
the  exposition  of  these  verses  disappear,  when  we  re- 
member : 

1.  That  it  is  foreign  to  the  Apostle's  argument  to  in- 
troduce here  a  discussion  of  the  entire  doctrine  of  Pre- 
destination. His  object  is  to  declare  that  spiritual 
privileges  do  not  come  by  natural  descent,  but  through 
God's  promises  as  the  declarations  of  His  sovereign  and 
eternal  purposes.  The  blessings  offered  to  Israel  were 
not  for  all,  but  only  for  those  within  Israel,  who,  beside 
natural  descent,  wxre  heirs  also  of  the  promises  (ver.  8). 

2.  That  the  discussion  presupposes  a  world  of  sin.  The 
illustration  here  introduced  cannot  be  understood  as  deter- 
miningthe  sinfulness  or  absence  of  sin  of  those  mentioned  ; 
but  describes  God's  relations  to  those  of  the  same  sinful 
stock. 

3.  That  Esau  and  Jacob  are  not  referred  to  as  individ- 


I  go  THE  EPISTLE   TO   THE  ROMANS.  [ix.  11-13. 

uals.  As  in  vcr.  6,  Israel  stands  for  descendants  of  Israel, 
so  here  Esau  and  Jacob  represent  their  descendants. 
This  is  proved  by  the  passages  quoted.  The  reference  in 
Gen.  25  :  23  is  explicitly  to  "two  nations"  and  "two 
manner  of  people."  In  Mai.  3:2,  3,  the  word  "  hated  " 
of  ver.  13  is  shown  to  be  fulfilled  in  the  Edomites.  Esau 
never  served  Jacob  (2  Sam.  8  :  14  ;  2  Kings  8  :  20). 

4.  That  the  election  here  described  is  not  election  to 
salvation.  Otherwise,  no  descendant  of  Esau  would  be 
saved,  and  none  of  Jacob  be  lost.  "  Even  Ishmael  is  not 
left  without  promise  (Gen.  16  :  10;  17  :  20),  and  is  pre- 
served by  divine  providence  (21  :  17,  sqq.).  Esau  also 
receives  his  blessing  (Gen.  27  :  39  sq.),  while  the  life  of 
Israel  and  Jacob  is  fertile  in  peculiar  trials  and  sorrows  " 
(Phil.).  If  election  here  were  election  to  salvation,  the 
rejection  of  Esau  must  refer  to  his  being  consigned  to 
eternal  punishment  ;  if  this  rejection  be  meant  here,  it 
would  teach  the  doctrine  that,  without  regard  to  their 
merits,  men  are  eternally  condemned — a  doctrine  contrary 
to  the  entire  tenor  of  God's  Word. 

5.  That  the  word  •'  hated  "  does  not  denote  here  to 
dislike  orabhor.  It  simply  expresses  the  preference  shown 
to  one  who  is  loved,  when  his  claims  or  interests  come 
into  conflict  with  the  other,  so  that,  even  though  love  to 
him  may  exist,  the  conduct  is  such  that  it  would  seem,  to 
one  who  looked  at  it  externally,  as  though  he  were  hated 
(Luke  14  :  26;  John  12  :  25;  Prov.  13  :  24).  "  When  a 
Hebrew  compares  a  less  with  a  greater  love,  he  is  wont  to 
call  the  former  hatred  "  (Gen.  29  :  30,  31  ;  Deut.  21  :  15, 
etc.).    (Tholuck.) 

Ver.  1 1.  That  the  purpose  of  God  according  to  election. 
Election  first,  the  purpose  afterward.  The  reference  is 
to  God's  purposes  of  love  made  with  respect  to  those 
whom  He  had  chosen  for  a  special  mission  in  the  develop- 


IX.  11-13-]  THE  REJECTION  OF  THE  JEWS.  191 

ment  of  His  Kingdom.  "  The  purpose  which  is  quite  free 
is  founded  on  election  alone  "  (Bengel).  God  raises  up 
and  trains  those  who  are  to  fit  into  peculiar  places  in  His 
great  world-plan.  These  places  are  filled  without  regard 
to  the  merits  of  individuals,  but  solely  from  God's  own 
choice.  Not  of  works,  but  of  him  that  calleth.  This  de- 
fines the  purpose.  God's  purpose  "  is  not  the  result  of 
the  presence  or  absence  of  conduct  in  conformity  with  the 
law,  but  has  its  ground  in  the  will  of  God  "  (LiDDON). 
Nevertheless,  this  will  of  God  is  not  arbitrary  or  capri- 
cious, God  places  limitations  upon  Himself,  whenever 
He  establishes  an  order  of  agencies,  as,  for  example,  in  the 
Gospel.  The  will  of  God  never  acts  in  violation  of  this 
revealed  order. 

Ver.  12.  The  elder  shall  serve  the  younger.  Literally: 
"  The  greater  shall  serve  the  less."  So  LuTHER.  "  In  all 
worldly  things  Esau  surpassed  Jacob.  But,  before  God, 
the  greater  was  subject  to  the  less,  as  the  mighty  Emperor 
Augustus  served  the  small  Christ-child  in  Bethlehem  ;  or 
the  Edomite  King  Herod,  the  small  Jesus  who  fled  from 
him  into  Egypt  ;  or  the  great  mass  of  unbelieving  Jews, 
and  worldly-renowned  heathen,  the  little  flock  of  Chris- 
tians, who  are  for  awhile  despised  and  weak,  but  whom  all 
things  must  serve,  in  order  that  they  may  inherit  the 
promise  of  everlasting  dominion  in  the  Kingdom  of  God  " 
(Besser). 

Ver.  13.  Even  as  it  is  written.  The  passage  in  Mala- 
chi  clearly  refers  to  the  bestowal  of  temporal  blessings. 
The  descendants  of  Jacob  are,  in  this  respect,  so  signally 
favored,  that  it  might  almost  seem  as  though  the  descend- 
ants of  Esau  were  hated.  These  earthly  blessings,  how- 
ever, are  a  type  of  the  higher  privileges  of  the  theocracy. 
These  prerogatives  of  the  Jews  have  been  already  de- 
scribed  in  this  Epistle  (3:1,  2),  and  even  in  this  chapter 


192  THE  EPISTLE  TO  THE  ROMANS.  [ix.  13,  14. 

(vers.  4,  5).  The  application  of  tlie  argument  has  been 
already  described  in  this  Epistle  (3:1,  2).  The  ap- 
plication of  the  argument  here  is  to  enforce  the  question, 
whether  God,  who  had  so  signally  blessed  the  Jews  above 
others,  without  regard  to  their  merits  or  works,  but  solely 
by  His  sovereign  grace,  were  not  free,  in  His  own 
time  and  way,  to  extend  the  same  grace,  so  that 
it  may  comprehend  others  also.  But  this  cannot  be 
used  to  support  the  theory  of  any  irresistible  grace, 
or  that  God  had  such  personal  feeling  against  Esau,  as 
to  withhold  from  him  or  his  descendants  grace  sui^cient 
for  salvation.     This  would  contradict  Tit.  2  :  14. 

{b^  TJic  Justice  of  God  {vQX's,.  14-21). 

14-22.  What  shall  we  say  then  ?  Is  there  unrighteousness  with  God? 
God  forbid.  For  he  saith  to  Moses,  I  will  have  mercy  on  whom  I  have 
mercy,  and  I  will  have  compassion  on  whom  I  have  compassion.  So  then 
it  is  not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God  that  hath 
mercy.  For  the  scripture  saith  unto  Pharaoh,  For  this  very  purpose  did  I 
raise  thee  up,  that  I  might  shew  in  thee  my  power,  and  that  my  name  might 
be  published  abroad  in  all  the  earth.  So  then  he  hath  mercy  on  whom  he 
will,  and  whom  he  will  he  hardeneth. 

Thou  wilt  say  then  unto  me,  Why  doth  he  still  find  fault  ?  For  who 
withstandeth  his  will .?  Nay  but,  O  man,  who  art  thou  that  repliest  against 
God  .?  Shall  the  thing  formed  say  to  him  that  formed  it,  Why  didst  thou 
make  me  thus  .''  Or  hath  not  the  potter  a  right  over  the  clay,  from  the  same 
lump  to  make  one  part  a  vessel  unto  honour,  and  another  unto  dishonour  > 

Ver.  14.  Is  there  unrighteousness  with  God?  Paul 
anticipates  here  the  turn  which  he  foresees  that  the  op- 
ponent of  his  argument  will  give  to  the  use  of  the 
passages  just  cited.  As  GODET  remarks,  the  Jewish 
thought  is  that  man's  doings  regulate  those  of  God,  and 
that  any  variation  from  this  would  be  a  violation  of 
justice. 

Ver.  15.  For  he  saith  to  Moses.     The  force  of  this  is 


IX.  15,  1 6.]  THE  REJECTION  OF  THE  JEWS.       ■  193 

not  appreciated,  unless  it  be  remembered  that  the  em- 
phatic point  Hes  in  the  fact  that  this  is  a  quotation  from 
the  Old  Testament,  which  the  objecting  Jew  most  highly- 
revered.  Every  Jew  must  be  struck  dumb,  when  in  the 
midst  of  such  a  charge  against  the  New  Testament  con- 
ception of  divine  grace,  he  hears  these  words  from  his 
own  Holy  Scriptures  (Ex.  33  :  19).  If  these  views  of  the 
sovereignty  of  God's  grace  and  its  total  independence  of 
human  deserts  be  wrong,  says  Paul,  what  will  you  do 
with  such  a  sweeping  text  from  your  own  law  ?  And  yet 
you  correctly  acknowledge  the  law  as  the  standard  of 
right !  I  will  have  mercy  on  whom  I  have  mercy.  God 
has  His  own  reasons  for  showing  mercy  that  He  declines 
to  reveal  to  man.  Man  must  be  satisfied  with  the  simple 
assurance  that  God  has  so  willed  it.  This  is  enough. 
Outside  of  and  beyond  God  there  is  no  standard  of  right, 
according  to  which  God's  revelation  is  to  be  judged. 
"  His  mercy  is  unconditioned  by  any  human  right  or  title, 
and  is  conditioned  by  nothing  but  His  own  unfettered 
will  "  (PlllLlPPl).  As  originally  spoken  to  Moses,  these 
words  were  intended  to  remind  him  that  God's  conde- 
scension in  making  him,  in  a  peculiar  way,  the  organ  of 
revelation,  could  not  be  attributed  to  any  merit  or 
worthiness  of  his,  but  solely  to  God's  mercy.  At  the 
same  time  the  comprehensiveness  of  this  mercy  was 
revealed  (Ex.  34  :  7). 

Ver.  16.  So  then  it  is  not  of  him  that  willeth.  Man's 
will  can  oppose,  obstruct  and  prevent  the  work  of  divine 
grace  from  attaining  its  end  (Matt.  23  :  37  ;  John  5  :  40). 
Where  man  becomes  the  channel  of  divine  grace,  his  will 
is  active,  and  accomplishes  that  towards  which  it  is 
directed.  But  this  activity  of  man's  will  is  originated, 
maintained  and  constantly  energized  by  that  of  God 
(Phil.  2  :  12,  13).  Instead  of  God's  purposes  being  de- 
13 


194  THE  EPISTLE   TO   THE  ROMANS.  [ix.  i6,  17. 

pendent  upon  man's  doing,  man's  doing  is  dependent 
upon  God's  gracious  will  towards  man.  Nor  of  him  that 
runneth.  That  man  may  obtain  God's  blessings,  he  must 
"run"  (i  Cor.  9  :  26 ;  Phil.  3  :  14;  2  Tim.  4  :  7).  This 
favorite  figure  of  St.  Paul  refers  to  the  ardent,  earnest, 
energetic  endeavor,  in  response  to  God's  ofifer  ;  but  this 
comes  also  from  the  divinely-impelled  will.  From  first 
to  last,  all  the  activity  of  the  child  of  God  is  explained  by 
I  Cor.  15  :  10;  Heb.  13  :  21.  This  is  illustrated  even  by 
the  concurrence  of  God  in  natural  things  (Ps.  128  :  i),  al- 
though what  is  here  said  belongs  to  a  higher  sphere, 
where  the  divine  activity  is  more  than  concurrence.  If 
all,  then,  come  of  God  that  hath  mercy,  what  complaint 
can  man  justly  make,  because  of  God's  unequal  distribu- 
tion of  what  is  absolutely  and  entirely  His  own  ?  God's 
sovereignty  controlled  even  the  hostility  of  Pharaoh.  Much 
more  was  it  to  be  regarded  as  supreme  in  all  arrangements 
for  the  diffusion  of  the  Gospel  and  the  extension  of  the 
Kingdom  of  God.  These  words  are  found  in  Ex.  9  :  16. 
Did  I  raise  thee  up=prepared  and  appointed  him  to  an 
office  in  which  his  enmity  to  God  might  be  conspicuous, 
and  might  be  allowed  to  exercise  itself  to  the  fullest  ex- 
tent. Pharaoh,  whose  character  was  well  foreknown  to 
God,  might  have  cherished  his  enmity  in  obscurity.  God 
advanced  him  to  power,  although  a  bitter  enemy,  for  a 
great  purpose.  I  might  shew  in  thee  my  power.  For  it 
must  not  be  supposed  that  God  was  thwarted  by  Pharaoh's 
long-continued  resistance  of  God's  will.  Pharaoh  was 
allowed  to  go  to  the  farthest  extreme ;  that  the  power 
of  each  being  put  to  the  test,  it  might  be  manifest  as  to 
which  was  the  stronger.  Had  there  been  no  Pharaoh, 
there  would  have  been  no  such  triumphs  in  leaving  Egypt 
as  those  which  the  children  of  Israel  for  generations 
celebrated,  as  the  proofs  of  God's  signal  favor.     A  Pharaoh 


IX.  i8.]  THE  REJECTION  OF  THE  JEWS.  195 

was  a  necessary  prerequisite  to  their  Psalms  of  thanks- 
giving and  victory.  And  that  my  name  might  be  pub= 
lished  abroad.     The  name  of  God  is  God,  so  far  as  He  is 

known  or  revealed.  As  we  learn  to  know  an  object  from 
its  contrasts,  and  the  brightest  objects  stand  forth  most 
conspicuously  upon  a  dark  background,  so  what  God  is 
would  be  most  clearly  seen  in  His  conflict  with  Pharaoh. 
Throughout  all  the  earth.  Wherever  the  Book  of  Exodus 
is  read,  this  is  fulfilled.  (Comp.  Matt.  26  :  13.)  The  en- 
tire tenor  of  Scripture  forbids  any  interpretation  of  this 
verse  which  would  teach  either  that  God  instigated 
Pharaoh  to  sin,  or  that  He  regarded  his  ofTences  with 
indifference. 

Ver.  18.  So  then  he  hath  mercy  on  whom  he  will,  etc. 
A  repetition  of  ver.  15.  Whom  he  will,  he  hardeneth. 
A  further  statement  of  what  had  been  treated  already  in 
ver.  17.  To  "  harden  "  is  to  withhold  or  withdraw  that 
grace  whereby  men  are  led  to  recognize  their  true  rela- 
tions to  God,  i.  e.  to  see  their  sins  and  to  surrender  to 
the  work  of  the  Holy  Spirit.  The  history  of  Pharaoh 
shows  that  men  first  harden  themselves,  i.  e.  by  continued 
resistance,  they  render  themselves  insensible  to  the  ap- 
proaches of  divine  grace,  before  God  is  said  to  harden 
them.  Five  times  Pharaoh  is  said  to  have  hardened  his 
heart  (Ex.  7  :  13,  14,  22  ;  8:15,  32  ;  9:7.  See  the 
Hebrew  or  the  R.  V.)  before  God  is  said  to  harden  him  ; 
"  and  even  after  that,  as  if  a  remnant  of  liberty  still  re- 
mained, it  is  said  for  the  last  time  that  he  hardened  him- 
self" (Ex.  9  :  34,  35).  (GoDET.)  ''  God  Himself  is  said  to 
do  that  which  results  from  a  misuse  of  the  laws  of  Nature 
which  He  has  given;  and  yet,  so  far  as  God  is  concerned, 
this  result  is  always  a  judgment  for  man's  neglect  of 
God's  merciful  calls  and  warnings  "  (Liddon).  God's 
sovereignty,  however,  controls  and  determines  the  very 


196  THE  EPISTLE   TO   THE  ROMANS.  [ix.  19. 

laws  by  which  men,  persistently  opposing  known  truth 
and  duty,  become  absolutely  callous,  and  irresponsive  to 
His  first  approaches.  "  He  had  refused  to  glorify  God 
actively,  he  must  glorify  Him  passively  "  (Godet). 
Pharaoh  being  a  Gentile,  the  Jews  willingly  acknowledged 
God's  justice  in  this.  Paul  here  shows  that  the  same 
principle  applies  within  Israel.  Those  among  them  who 
persistently  oppose  the  clear  light  of  the  Gospel  and 
harden  themselves  to  the  truth,  must  expect  the  fate  of 
Pharaoh,  even  though  they  be  members  of  God's  chosen 
people. 

Ver.  19.  Thou  wilt  say,  then,  unto  me,  etc.  Objection 
after  objection  is  placed  upon  the  lips  of  an  imaginary 
adversary,  as  they  had  occurred  to  the  mind  of  Paul  him- 
self. We  can  see  the  proud  Pharisee  of  his  unregenerate 
nature  arguing  with  the  new  man  enlightened  by  the 
grace  of  the  Gospel.  To  this  Pharisee  within,  Paul  gives 
no  quarter.  He  does  not  attempt  to  argue  with  him,  or 
to  show  how  this  doctrine  of  Divine  sovereignty  must  be 
interpreted  by  that  of  Divine  love.  The  justice  of  God 
has  been  questioned,  and  that  justice  in  all  its  strictness 
and  severity  must  be  set  forth.  If  the  objector  were  a 
sincere  inquirer,  ready  to  bow  before  the  Divine  justice, 
the  mysteries  of  the  Divine  love  would  have  been  dis- 
closed. But  the  Law  comes  before  the  Gospel ;  and  the 
mercy  of  the  Gospel-  belongs  only  to  those  who  have 
recognized  the  justice  of  the  Law.  For  who  withstandeth 
his  will?  The  objector  says  :  If  all  this  be  so,  there  is 
no  place  for  human  accountability,  and  man  cannot  do 
otherwise  than  the  results  show.  Paul  might  have  proved 
that  there  are  spheres  within  which  a  resistance  of  God's 
will  is  possible  (Matt.  23  :  37  ;  Acts  7:51);  but  this  was 
not  the  place  to  proclaim  this  doctrine,  which  even  con- 
science, in  its  assertion  of  man's  responsibility,  teaches. 


IX.  20,  21.]  THE  REJECTION  OF  THE  JEWS.  197 

Men  must  be  humbled  before  they  are  quahfied  to  learn 
the  law  of  Divine  love  pervading  that  of  justice. 

Ver.  20.  Nay,  but,  O  man,  who  art  thou?  An  em- 
phatic contrast  between  "  man "  and  "  God  "  is  here 
made.  He  makes  man  feel  his  complete  nothingness 
before  God.  A  slight  irony  pervades  the  question,  which 
exposes  the  absurdity  of  any  criticisms  of  God  that  man 
has  to  offer.  He  does  not  reply  to  the  question  asked, 
but  to  the  spirit  which  prompted  it.  The  thought  is  : 
Even  assuming  your  premises,  where  would  be  the  in- 
justice? Arguing  on  the  ground  of  justice,  you  must 
acknowledge  that  God  could  make  whatever  disposition 
of  men  He  pleased.  God's  actions  are  not  regulated  by 
the  norm  of  man's  judgment.  Shall  the  thing  formed 
say  to  him  that  formed  it?  This  is  enforced  by  a  ques- 
tion, containing  allusions  well  understood  by  his  Jewish 
opponents  to  Is.  29  :  16  ;  64  :  8  ;  Jer.  18:6.  "  What 
makes  the  Prophet's  language  so  exactly  appropriate  to 
the  Apostle's  argument  is,  that  they  are  both  dealing 
with  the  same  subject,  namely,  God's  formation  of  Israel 
as  a  nation,  and  His  consequent  unquestionable  right  to 
deal  with  it  as  seems  good  to  Him  "  (Gifford). 

Ver.  21.  Or  hath  not  the  potter  a  right  over  the  clay  ? 
But  it  is  foreign  to  his  argument  to  explain  how  this 
right  is  exercised.  The  entire  discussion  has  reference 
to  absolute  justice,  not  to  the  revealed  mercy  of  God. 
"The  power  of  God  is  one  thing;  the  exercise  of  this 
power  is  another  thing.  Thus  the  human  race  having 
fallen  into  sin,  God  had  the  power  to  absolutely  reprobate 
all  as  vessels  of  wrath ;  but  He  did  not  use  this  right,  but, 
having  compassion  on  the  human  race,  He  willed  that 
they  only  who  to  the  end  would  be  unbelieving  should 
be  reprobate  "  (Calovius).  "  The  potter  does  not  make 
the  clay,  but  digs  it ;  God  makes  man  ;  therefore,  He  has 


198  THE  EPISTLE  TO  THE  ROMANS.  [ix.  22. 

greater  power  than  the  potter.  But  absolute  power  and 
Hberty  do  not  imply  an  absolute  will  and  decree.  Had 
God  left  the  whole  human  race  under  sin  and  death,  He 
would  not  have  acted  unjustly,  but  He  did  not  use  that 
right "  (Bengel).  "  The  potter,  by  his  efficacious  will, 
prepares  both  vessels.  God,  however,  does  not  make 
vessels  of  wrath,  but,  finding  us  all  by  nature  the  children 
of  wrath.  He  most  justly  allows  those  who  obey  not  the 
Gospel  to  be  further  hardened  by  the  devil,  and,  in  this 
way,  to  be  prepared  for  destruction.  Hence  it  is  clear 
that  the  figure  of  the  potter  and  the  clay  was  not  pro- 
posed by  Paul,  with  the  intention  that  all  its  members 
should  apply;  but,  that  the  difference  between  the  potter 
and  God  being  shown,  the  justice  of  God  might  be  still 
more  effectually  vindicated  from  the  wicked  murmur  of 
men.  They  err,  therefore,  who  attempt  to  apply  this 
figure  to  the  purpose  of  the  Apostle,  so  as  to  say  that 
God,  by  His  efficacious  will,  and  that,  too,  absolute, 
destines,  forms  and  prepares  some  men  for  dishonor  and 
destruction.  That  this  explanation  is  most  foreign  from 
the  mind  of  Paul,  the  very  context  shows"  (HuNNIUS). 
The  figure  of  the  vessels  is  repeated  in  2  Tim.  2  :  20,  21. 

(^.)   TJie  Mercy  of  God  (vers.  22-24). 

23-24.  What  if  God,  willing  to  shew  his  wrath,  and  to  make  his  power 
known,  endured  with  much  longsuffering  vessels  of  wrath  fitted  unto  de- 
struction :  and  that  he  might  make  known  the  riches  of  his  glory  upon  ves- 
sels of  mercy  which  he  afore  prepared  unto  glory,  even  us,  whom  he  also 
called,  not  from  the  Jews  only,  but  also  from  the  Gentiles  ? 

Vers.  22,  23.  The  incompleteness  of  the  sentence  ren- 
ders the  construction  somewhat  difficult.  There  is  an 
ellipsis  of  the  conclusion  of  the  conditional  sentence. 
There  is  also  in  ver.  23  a  change  of  construction  that 


IX.  22,  23.]  THE  REJECTION  OF  THE  JEWS.  199 

renders  the  dependence  of  the  clause  of  purpose  ambigu- 
ous. Of  the  three  explanations  proposed,  that  adopted 
by  both  of  the  English  versions  seems  by  far  the  best. 
The  thought  is  :  "  What  reply  can  you  make,  if  you  find 
that  God  endures  with  longsuffering  vessels  of  wrath  ?  " 
So  also  :  "  What  reply  can  you  make,  in  case  you  learn 
that,  in  order  that  He  might  make  known  the  riches  of 
His  glory,  He  so  determined  ?  "  If  belongs  to  endured. 
God  willing  is  a  concessive  clause.  The  thought  is : 
"  What,  if  God,  although  willing,  i.  e.  purposing,  to  show 
His  wrath,  endured  with  much  longsuffering,"  etc.  The 
problem  here  presented  is  the  contrast  between  God's 
wrath  and  His  longsuffering.  To  show  his  wrath. 
"  God's  wrath  is  no  perturbation  of  His  mind,  but  the 
judgment  by  which  punishment  is  inflicted  upon  sin  " 
(Augustine).  The  wrath  of  God  always  implies  guilt 
in  the  object  upon  which  the  wrath  descends.  God 
created  nothing  in  wrath,  or  to  be  the  object  of  His 
wrath.  It  becomes  an  object  of  wrath  by  its  departure 
from  the  end  for  which  God  created  it.  His  power 
known.  Literally  :  "  That  which  it  is  possible  for  Him 
to  do."  Endured  with  much  longsuffering,  i.  e.  It  is  a 
great  problem  to  reconcile  God's  justice  with  His  pro- 
tracted forbearance.  Why,  if  He  is  just,  was  the  de- 
scent of  His  wrath  so  long  deferred,  when  He  intended 
all  along  that  it  should  be  shown  ?  The  past  tense  refers 
primarily  to  Pharaoh,  but  it  suggests  also  the  unbelieving 
Israelites  who,  in  Paul's  day,  were,  in  like  manner,  harden- 
ing their  hearts,  by  resisting  the  plainest  evidence  of  the 
truth.  "  Longsuffering "  implies  that  the  infliction  of 
punishment  is  delayed,  with  a  view  to  the  possible  re- 
pentance of  the  sinner  (Rom.  2:4:2  Pet.  3  : 9).  Vessels 
of  wrath,  either  as  devoted  to  wrath,  or  into  which  the 
wrath  of  God  is  to  be  poured.     Fitted  unto  destruction. 


2  00  THE  EPISTLE  TO  THE  ROMANS.  [ix.  23,  24. 

But  God  is  not  said  to  fit  them  for  destruction,  as  in  the 
next  verse  He  is  said  to  prepare  vessels  of  mercy  unto 
glory.  Man's  agency  in  fitting  himself  for  destruction  is 
thus  recognized.  "  The  two  factors,  the  human  and  the 
divine,  concur  in  the  tragical  development  of  such  a  moral 
state  "  (Godet).  "  The  world  is  full  of  vessels  of  wrath, 
fitted  for  destruction,  but  God  waits  until  the  Last  Day 
with  a  longsuffering  that  is  inconceivable  even  to  the 
saints  "  (Rev.  6  :  10).  (Besser.)  That  he  might  make 
known  the  riches  of  his  glory.  The  glory  of  God  is  the 
sum  of  His  attributes.  (See  note  on  i  :  23.)  The  mean- 
ing here  is  "the  inexhaustible  fulness  of  His  divine  per- 
fections." Upon  vessels  of  mercy,  i.  e.  those  upon  which 
the  divine  mercy  is  shed  in  such  abundance  that  they 
are  regarded  simply  as  vessels.  The  receptive  side  of  the 
Christian  life  is  here  brought  into  prominence.  Which  he 
afore  prepared.  (Gomp.  8  :  29  sqq.)  Unto  glory.  The 
display  of  His  power  and  wrath  is  subordinate  to  that 
of  His  mercy.  Compare  Collect  for  tenth  Sunday  after 
Trinity  :  "  O  God,  who  declareth  Thine  Almighty  Power 
chiefly  in  showing  mercy  and  pity."  "  There  are,  there- 
fore, three  purposes  which  the  Apostle  produces  why  God 
bears  with  the  vessels  of  wrath  :  i.  To  display  His  wrath 
in  punishing  them.  2.  To  declare  His  power  in  destroy- 
ing them.  3,  To  manifest  the  riches  of  His  glory  towards 
the  vessels  of  mercy.  For  since  they  are  of  the  same 
mass  which  is  by  nature  damnable,  it  is  apparent  from  the 
perdition  of  the  vessels  of  wrath  what,  by  divine  mercy, 
has  been  granted  them  "  (Baldwin). 

Ver.  24.  Even  us.  The  argument  being  complete,  he 
ends  it  with  the  personal  application.  Whom  he  also 
called.  The  salvation  was  not  only  prepared  for  us,  but, 
in  time,  it  has  been  revealed,  and  we  have  been  called  to 
accept  it.     Not  from  the  Jews  only.     Thus  the  key-note 


IX.  25-]  THE  REJECTION  OF  THE  JEWS.  20I 

of  the  Epistle,  the  universahty  of  divine  grace  as  over 
against  Jewish  particularism,  sounds  throughout  the 
Epistle.  No  one  is  called  and  saved  because  he  is  a  Jew, 
but  from  the  number  of  the  Jews. 


(^.)  Old  Testament  Proofs  of  tJie  Adoption  of  some  of  the 
Gentiles,  and  the  Rejection  of  some  of  the  Israelites. 

25-33.     ^^  ^^6  saith  also  in  Hosea, 

1  will  call  that  my  people,  which  was  not  my  people ; 

And  her  beloved,  which  was  not  beloved. 

And  it  shall  be,  t/uit  in  the  place  where  it  was  said  unto  them,  Ye  are 
not   my  people. 
There  shall  they  be  called  sons  of  the  living  God. 

And  Isaiah  crieth  concerning  Israel,  If  the  number  of  the  children  of  Israel 
be  as  the  sand  of  the  sea,  it  is  the  remnant  that  shall  be  saved  :  for  the  Lord 
will  execute  /lis  word  upon  the  earth,  finishing  it  and  cutting  it  short.  And, 
as  Isaiah  hath  said  before, 

E.xcept  the  Lord  of  Sabaoth  had  left  us  a  seed, 

We  had  become  as  Sodom,  and  had  been  made  like  unto  Gomorrah. 
What  shall  we  say  then.'  That  the  Gentiles,  which  followed  not  after 
righteousness,  attained  to  righteou.sness,  even  the  righteousness  which  is  of 
faith :  but  Israel,  following  after  a  law  of  righteousness,  did  not  arrive  at 
that  \2i\v.  Wherefore  .!'  Because ///<;' j«<^/^/ /V  not  by  faith,  but  as  it  were 
by  works.     They  stumbled  at  the  stone  of  stumbling ;  even  as  it  is  written  : 

Behold,  I  lay  in  Zion  a  stone  of  stumbling  and  a  rock  of  offence : 

And  he  that  believeth  on  him  shall  not  be  put  to  shame. 

Vers.  25,  26.  For  this  inclusion  of  Gentiles  in  the  cove- 
nant-promises made  to  Israel,  the  Apostle  next  cites 
proof-texts  from  the  Old  Testament.  The  first  passages 
are  from  Hosea,  three  passages  being  combined,  and  their 
order  intentionally  changed,  for  the  purpose  of  bringing 
out  the  full  force  of  the  prophecy.  The  first  part  of  ver. 
25  is  the  last  clause  of  Hos.  2  :  23  ;  the  second  part  is 
the  second  clause  of  the  same  verse  in  Hosea.  I  will 
call  that  my  people,  etc.  This  is  the  thought,  but  not 
the  exact  words  of  the  prophet.      Lit.  in  llosca:   "  I  will 


202  THE  EPISTLE  TO  THE  ROMANS.  [ix.  26,  27. 

have  pity  on  the  not-pitied  one,  and  I  will  say  to  the  not 
my  people,  My  people  art  thou." 

Ver.  26  is  from  Hos.  I  :  lo.  In  the  place  where  it  was 
said  unto  them.  This  was,  according  to  the  prophecy,  the 
land  of  their  exile.  (See  Hos.  i  :  1 1.)  It  is  applied  here 
to  all  Gentile  lands,  the  Gentile  Christians  being  regarded 
as  the  extension  of  the  ten  tribes  (i  Pet.  2  :  10). 

Ver.  27.  As  Hosea  had  taught  that  Gentiles  were  to 
share  in  the  covenant,  so  Isaiah  declares  that  the  larger 
part  of  Israel  will  be  excluded  (Is.  10  :  22,  23  ;  i  :  9). 
Isaiah  crieth,  indicating  the  intensity  of  his  earnestness. 
The  quotation  is  from  the  LXX.  R.  V.  reads  :  "  Though 
thy  people  Israel  shall  be  as  the  sand  of  the  sea,  only  a 
remnant  of  them  shall  return."  Two  things  are  here 
indicated :  First,  a  remnant  shall  be  saved,  i.  e.  however 
numerous  those  lost,  nevertheless  some  shall  still  remain 
who  shall  escape  the  all  but  universal  destruction,  and  in 
whom  God's  purposes  shall  assuredly  be  accomplished. 
Secondly,  it  is,  however,  only  a  few,  "  a  remnant,"  that 
shall  be  saved.  "  '  If  the  number  of  the  children  of  Israel 
be  as  the  sand  of  the  sea,'  i.  e.  if  the  Jews  were  so  many 
that  their  number  could  not  be  computed,  but  their  mul- 
titude exceeded  all  reckoning,  like  the  sand,  '  a  remnant 
shall  be  saved,'  i.  e.  they  whom  the  Lord  shall  leave  for 
Himself,  when  He  will  reject  the  rest.  Or  if  their  num- 
ber were  sterile  and  heavy,  like  the  sand,  a  remnant  which 
shall  be  resplendent  and  shall  be  fixed,  like  the  stars  in 
heaven,  shall  be  saved.  For  both  were  promised  Abra- 
ham "  (Gen.  22  :  17).  (Anselm.)  "  He  is  speaking  of  the 
remnant  and  the  most  despised  (i.  e.  of  the  holy  apostles 
and  martyrs)  who  have  forsaken  the  ancient  synagogue, 
and  by  faith  have  been  regenerated  so  as  to  become  a 
new  people  "  (Luther).  "  St.  Paul  adopted  nearly  the 
words  of  the  LXX. ;  again  (as  in  ver.  25,  and  very  often) 


IX.  28.]  THE  REJECTION  OF  THE  JEWS.        '  203 

developing  a  second  and  deeper  fulfilment  where  the 
first  fulfilment  lay  in  past  events  of  Israel's  history;  e.  g. 
here,  in  the  comparatively  sinall  return  of  the  exiles, 
under  Zerubbabel  and  Ezra.  The  return,  in  the  Second 
Fulfilment,  is  a  return  to  Christ,  and  thus  equivalent  to 
*  salvation!  " 

Ver.  28.  The  Lord  will  execute  his  word.  Again  the 
LXX.  text  is  followed,  which  is  a  paraphrase  rather  than 
a  quotation  of  the  Hebrew  text.  The  latter  reads  ac- 
cording to  the  R.  V. :  "  For  a  consummation,  and  that 
determined,  shall  the  Lord,  the  Lord  of  hosts  make  in  all 
the  earth."  The  LXX.  reads  :  "  Finishing  the  word  and 
cutting  it  short  in  righteousness,  because  a  cut-short  word 
will  the  Lord  make  in  the  whole  world."  The  thought 
is  that  of  the  certainty  of  impending  judgment,  like  that 
taught  by  Peter's  sermon  in  Acts  2  :  19-21.  Cutting  it 
short,  i.  e.  going  the  shortest  way  to  accomplish  it.  A 
vivid  description  of  its  speedy  fulfilment.  "  The  verse 
seems  to  contain  two  things:  i.  The  manner  of  the  thing, 
viz.  that,  in  rejecting  His  people,  God  will  use  a  certain 
cutting  off,  and,  as  it  were,  an  abbreviation.  For  unless 
the  days  were  shortened,  not  even  the  remnant  would  be 
saved.  2.  The  fruit  or  result.  For  when  this  cutting  off 
of  the  people  would  be  accomplished,  he  says  that  right- 
eousness shall  abound.  For  since  the  rejection  of  the 
Israelitic  people  has  been  accomplished,  the  Gospel  of 
Christ,  in  which  the  righteousness  of  God  is  revealed 
from  faith  to  faith,  has  been  propagated  throughout  the 
whole  vvorld,  not  by  the  slender  channel  of  rivulets,  but 
with  the  great  rush  of  torrents  "  (Mylius,  quoted  by 
Calovius). 

Ver.  29,  And  as  Isaiah  hath  said  before.  R.  V.  of  Is. 
I  :  9  reads  :  "  Except  the  Lord  of  hosts  had  left  unto  us 
a  very  small  remnant."     Seed,  taken  from  the  LXX.,  ex- 


204  THE  EPISTLE   TO   THE  ROMANS.  [ix.  29-31. 

presses  not  only  the  fewness  of  those  who  remained  faith- 
ful, but  also  the  promise  of  the  future  to  be  unfolded 
from  them.  However  corrupt  the  teaching,  obscure  the 
church  or  few  her  true  members,  God  always  preserves 
for  Himself  a  holy  seed,  a  perpetual  line  of  witnesses  ; 
and  from  this  seed  will  spring,  and  in  due  time  be  mani- 
fest, a  great  harvest.  But  the  idea  that  is  here  prominent 
is,  that  it  is  only  the  remnant  that  survives  ;  the  great 
mass  of  Israel  is  lost.  He  had  become  as  Sodom,  etc. 
To  be  like  them  means  to  be  given  wholly  to  destruction. 
None  of  their  inhabitants,  except  Lot's  family,  who  were 
not  citizens,  but  sojourners  remained.  There  is  a  climax 
here,  Lot  and  his  family  escaped  from  Sodom  ;  but  not 
a  soul  remained  of  all  who  lived  in  Gomorrah.  No  seed 
or  remnant  was  left. 

Vers.  30,  31.  What  shall  we  say  then?  viz.  concerning 
this  admission  of  the  Gentiles,  and  exclusion  of  many  of 
Israel.  Now  comes  the  explanation,  previously  withheld 
by  the  Apostle,  when  urging  the  doctrine  of  God's  sov- 
ereignty, and  arguing  from  the  standpoint  of  absolute 
justice.  That  the  Gentiles,  or  merely  "  Gentiles,"  not 
referring  to  them  as  a  whole,  but  indicating  that  the 
great  mass  of  those  actually  receiving  the  promises  are 
Gentiles.  Which  followed  not.  The  original  is  em- 
phatic, "pursued  not,"  "made  no  earnest  and  persevering 
efforts  to  reach."  Righteousness  is  attainable  only  as 
the  divine  standard  of  right,  the  Law,  is  in  view.  But 
the  Gentiles  were  without  the  revealed  knowledge  of 
God,  and  the  natural  knowledge  was  so  obscured  and 
perverted,  that  the  love  and  desire  of  righteousness  could 
not  be  excited.  The  morality  of  heathenism  was  not,  in 
the  proper  sense,  righteousness.  Three  times  the  word 
is  used,  each  repetition  making  it  all  the  more  forcible. 
A   great   parodox  ;    a  wonder  of  wonders,   to    associate 


IX.  3-]  THE  REJECTION  OF  THE  JEWS.  205 

Gentiles  with  all  their  carelessness  and  indifference  to  the 
Law,  with  righteousness,  while  Israel  did  not  arrive  at 
that  law,  i.  e,  did  not  fulfil  what  the  Law  required,  or 
attain  righteousness,  and  this,  notwithstanding  all  its 
painstaking  efforts,  and  its  boast  of  the  Law  !  "  These 
words  are  an  authoritative  commentary  on  ver.  16.  All 
the  willing  and  running  of  the  Jews  were  unavailing. 
Thus,  then,  all  depends  on  God's  having  mercy.  Posi- 
tively, man  cannot  produce  the  least  of  what  is  good  ;  he 
must,  therefore,  always  place  himself  in  a  passive  position 
towards  God,  never  in  an  active  ;  his  whole  productive 
power  is  negative,  and  its  fruit  evil,  of  which  the  essence 
is  opposition  to  the  will  of  God.  Hence  no  sin  is  so 
difficult  to  cure  as  self-righteousness ;  for  this  is  want  of 
love;  and  love  alone  is  the  fulfilling  of  the  law"  (Ols- 
HAUSEN). 

Ver.  32.  Wherefore,  i.  c.  How  is  the  difference  between 
the  Gentiles  and  Israel  to  be  explained?  The  answer  is: 
By  the  faith  of  the  one  and  the  unbelief  of  the  other. 
The  cause  of  Israel's  rejection  is  to  be  found,  not  in  God, 
but  in  Israel  itself.  They  failed  to  attain  righteousness, 
because  they  sought  it  not  by  faith. 1  Their  unbelief 
cannot  be  understood  as  the  result  of  God's  foreordin^i- 
tion,  even  though  God  would  not  have  been  unjust,  had 
He  so  foreordained  (ver.  20  sqq.).  Besides,  if  their  un- 
belief is  thus  the  cause  of  their  rejection,  God  must  have 
made  faith  possible  to  them.  Remembering  that  faith  is 
not  determined  by  man's  own  powers,  but  is  the  work  of 
God,  the  charge  of  unbelief  as  the  cause  of  man's  rejec- 
tion clearly  implies  a  persistent  attitude  of  resistance   on 

1  "Here  he  expressly  states  tlie  cause  of  reprobation,  viz.  that  the  godless 
are  unwilling  to  believe  the  Gospel  ;  for  this  reason,  I  have  above  said  that 
the  illustration  concerning  the  clay  must  not  be  understood  as  though  the 
cause  of  reprobation  did  not  lie  in  the  will  itself  of  men."     (Melanchthon.) 


2o6  THE  EPISTLE  TO  THE  ROMANS.  [ix.  t.^ 

their  part  to  God's  efforts  to  give  them  faith.  Thus  the 
difference  may  be  thus  stated  :  The  cause  of  the  Gentiles' 
acceptance  is  alone  the  grace  of  God ;  the  cause  of  Israel's 
rejection  is  alone  their  will  not  to  accept  salvation  upon 
the  terms  offered  by  God.  "  While  man's  salvation  is 
not  his  own  merit,  but  Christ's  merit  and  God's  choice, 
his  destruction  is  only  his  own  fault  and  his  own  choice  " 
(Philippi).  "They  sought  it,  where  it  could  not  be 
found,  viz.  by  the  works  of  the  law  ;  they  did  not  seek  it 
where  it  could  be  found,  viz.  by  faith.  They  were  like 
those  who,  in  making  a  journey,  hasten  much,  and  bear 
heavy  burdens,  but  enter  upon  a  course  leading  away 
from  the  place  whither  they  want  to  go.  For  just  as  the 
more  rapidly  they  run,  the  farther  do  they  recede  from 
it ;  so  do  they  wander  farther  and  farther  from  the  goal 
of  salvation,  who  prefer  to  seek  righteousness  by  the 
deeds  of  the  law  rather  than  by  faith  "  (Mylius  in 
CALOVIUS). 

Ver.  33.  Stone  of  stumbling.  A  combination  of  Is. 
28  :  16  and  8  :  14.  The  thought  of  Isaiah  (chap,  viii.)  is 
that  of  the  two-fold  relation  to  the  Lord,  corresponding 
to  the  two-fold  attitude  of  man.  To  the  one  class,  he  is 
a  sanctuary,  "  a  place  of  peace  and  comfort  and  spiritual 
refreshment "  ;  to  the  other,  only  the  occasion  for  utter 
failure  and  ruin.  "  We  break  ourselves  struggling  against 
the  Messiah,  rather  than  break  Him "  (GODET).  Is. 
28  :  16  is  directed  against  those  who,  despairing  of  the 
strength  of  Israel  to  resist  its  enemies,  favored  an  alliance 
with  Egypt  against  Assyria.  In  answer  to  such  proposals, 
the  Lord  declares  that  Israel  has  within  it  a  firmer  foun- 
dation than  that  belonging  to  any  earthly  government  or 
human  plan.  The  reference  is  to  the  Messiah.  Shall  not 
be  put  to  shame.  The  LXX.  is  again  followed  here. 
The  Hebrew  is,  as  in    R.  V.,   "  shall  not  make  haste,"  or, 


X.  1 ,  2]  THE  JE IVS  SELE-DESTRO  YED.  207 

as  Delitzsch  renders  it :  "  Will  not  have  to  move." 
Haste  implies  insecurity.  The  LXX  is  a  paraphrase: 
"  shall  not  be  put  to  shame,"  expressing  the  idea  under- 
lying the  original.  The  application  is  that  the  stumbling 
of  Israel  should  be  no  discouragement  on  the  part  of 
Christians  ;  this  had  been  long  foretold. 

Section  III. — How   the  Jews  Misunderstood  the 
Design  of  the  Law  (Ch.  lo). 

(rt.)    Their  Rejection  based  upon    no  Fatalistic  Determin- 
ation, but  on  their  ozan  Hostility  io  the  Gospel. 

1-4.  Brethren,  my  heart's  desire  and  my  supplication  to  God  is  for  them, 
that  they  may  be  saved.  For  I  bear  them  witness  that  they  have  a  zeal  for 
God,  but  not  according  to  knowledge.  Yor  being  ignorant  of  God's  right- 
eousness, and  seeking  to  establish  their  own,  they  did  not  subject  them- 
selves to  the  righteousness  of  God.  For  Christ  is  the  end  of  the  law  unto 
righteousness  to  every  one  that  beheveth, 

Ver.  I.  Brethren.  An  appeal  prompted  by  the  ap- 
prehension that  what  has  just  been  said  may  have  the 
appearance  of  severity  and  harshness.  My  heart's  desire. 
Marg.  :  "  Good  pleasure."  And  my  supplication.  Every 
holy  desire  in  the  Christian  heart  leads  to  prayer.  Bexgel 
adds  significantly  :  "  Paul  would  not  have  prayed,  had 
they  been  reprobate."  That  they  may  be  saved.  Lit.: 
"  Unto  salvation,"  i.  e.  that  which  is  directed  towards 
their  salvation. 

Ver.  2.  For  they  have  a  zeal  for  God.  Their  deep  re- 
ligious character  especially  moves  his  sympathy  and 
urges  him  to  pray  for  them.  "  The  Apostle  declares  that 
notwith.standing  their  unbelief,  he  cannot  but  in  a  certain 
respect  love  the  Jews  more  than  the  unbelieving  heathen. 
It  could  not  be  questioned  that  the  Jews,  even  during 
their  disbelief  of  the    Gospel,  were  anxiously   concerned 


2o8  THE  EPISTLE  TO  THE  ROMANS.  [x.  2,  3. 

for  their  salvation  "  (Tholuck).  Not  according  to  knowl- 
edge, and  therefore  misdirected  and  erroneous.  The 
word  here  used  {cpignosis)  means  a  deep  and  thorough 
knowledge  ;  one,  as  a  rule,  that  is  grounded  upon  ex- 
perience, an  experimental  knowledge.  The  question  may 
be  asked  :  Which  is  the  worse  :  "  zeal  without  knowl- 
edge," or  "knowledge  without  zeal"?  This  text  is  an 
effectual  answer  to  the  frequent  statement,  that  it  is  a 
matter  of  indifference  what  religion  one  have,  if  he  have 
only  some  form  of  religion,  or  the  kindred  statement  that 
everything  depends  upon  one's  sincerity.  Paul  does  not 
question  the  sincerity  of  the  Jews.  "  Let  us  learn  from 
this  whither  our  good  intentions  carry  us  if  we  obc)- 
them.  It  is  commonly  regarded  the  very  best  and  a 
sufficiently  valid  excuse  when  one  against  whom  a  charge 
is  made  replies  that  he  has  not  done  the  act  with  a  bad 
intention.  But  none  of  us  would  attempt  to  excuse  the 
Jews  for  crucifying  Christ,  or  for  raging  cruelly  against 
the  apostles,  or  for  endeavoring  to  destroy  and  extinguish 
the  Gospel ;  all  their  defence  is  the  very  same  in  which 
we  securely  glory.  Let  these  vain  evasions  concerning  a 
good  intention  cease  ;  if  we  seek  God  sincerely,  let  us 
follow  the  only  course  that  leads  to  Him.  '  For  it  is 
better  to  limp  on  the  road,  than  to  run  eagerly  outside  of 
it,'  as  Augustine  says.  If  we  want  to  be  religious,  let  us 
see  to  it  that  we  have  the  true  religion ;  and  that  only  is 
the  true  religion  which  rests  upon  the  Word  of  God  " 
(Calvin). 

Ver.  3.  For  being  ignorant  of  God's  righteousness. 
Righteousness  is  conformity  with  the  will  of  God.  No 
other  righteousness  than  that  of  God  can,  therefore,  exist. 
To  be  ignorant  of  God's  righteousness  is,  therefore,  to  be 
ignorant  of  all  righteousness.  What  greater  ignorance 
than    to    regard    phantoms  as   realities    and    realities    as 


X.  3,  4]  THE  JE IVS  SELF-DES TRO YED.  2 09 

phantoms?  to  neglect  what  one  can  have — righteousness 
in  Christ — and  to  spend  all  life  in  the  quest  for  what  one 
can  never  attain — one's  own  righteousness  ?  Seeking  to 
establish  their  own.  Explained  by  Paul  in  Phil.  3  :  9, 
as  "  righteousness  of  the  law,"  i.  e.  justification  by  the 
complete  fulfilment  of  all  the  law's  requirements.  How 
vain  are  such  attempts,  is  shown  in  the  first  part  of  this 
epistle.  An  ignis  fatuus.  Did  not  subject  themselves. 
It  is  not,  then,  a  mere  intellectual  infirmity  from  which 
they  are  suffering!  It  is  partly  also  a  matter  of  the  will. 
They  are  unwilling  to  submit  to  the  will  of  God.  The 
essence  of  unbelief  is  disobedience.  "  This  is  his  com- 
mandment, that  we  should  believe  in  the  name  of  His 
Son  Jesus  Christ "  (i  John  3  :  23).  Their  unwillingness 
to  accept  clear  evidence,  their  persistent  hostility  to  truth, 
is  the  cause,  not  only  of  their  ignorance,  but  also  of  their 
rejection. 

Ver.  4.  For  Christ  is  the  end  of  the  law,  i.  e.  at  once 
the  object,  the  fulfilment  and  the  termination  of  the  law 
(Gal.  I  :  24).  "The  law  was  given  for  the  purpose  of 
leading  us  by  the  hand  to  another  righteousness  ;  yea, 
whatever  the  law  teaches,  commands,  promises,  has  al- 
ways Christ  as  its  aim  "  (Calvin).  2.  But,  Christ  is  its 
aim  also,  because  He  is  its  fulfilment,  by  doing  all  that  the 
law  required  (Matt.  5  :  17).  3.  Since  Christ  is  its  aim  and 
its  fulfilment.  He  is  also  its  termination.  The  way  of 
salvation  by  works  no  longer  has  place,  since  Christ  has 
fulfilled  the  law  for  us.  "  The  law  pursues  a  man  until  he 
takes  refuge  in  Christ  ;  then  it  says.  Thou  hast  found 
thine  asylum  ;  I  shall  trouble  thee  no  more  ;  now  thou 
art  wise,  now  thou  art  safe  "  (Bengel).  We  need  not 
trouble  ourselves  as  to  which  of  these  three  meanings  is 
intended ;  they  all  belong  together.  The  law.  The 
Moral,  as  well  as  the  Ceremonial  and  Forensic.  To 
14 


2IO  THE  EPISTLE   TO   THE  ROMANS.  [x.  5. 

every  one  that  believeth.  The  emphasis  is  on  "  be- 
heveth,"  bringing  out  the  condition  of  faith,  as  contrasted 
with  the  condition  of  works,  under  the  old  dispensation 
(ch.  4  :  4,  5). 

The  Apostle  then  shows  the  two  matters  pertaining  to 
salvation  of  which  the  Jews  were  ignorant. 

{b>j   The  Frccncss  of  Salvation. 

5-1 1.  For  Moses  vvriteth  that  the  man  that  doeth  the  righteousness 
which  is  of  the  law,  shall  live  thereby.  But  the  righteousness  which  is  of 
faith  saith  thus,  Say  not  in  thy  heart.  Who  shall  ascend  into  heaven  ?  (that 
is,  to  bring  Christ  down :)  or,  Who  shall  descend  into  the  abyss  ?  (that  is, 
to  bring  Christ  up  from  the  dead.)  But  what  saith  it  ?  The  word  is  nigh 
thee,  in  thy  mouth,  and  in  thy  heart :  that  is,  the  word  of  faith,  which  we 
preach  :  because  if  thou  shalt  confess  with  thy  mouth  Jesus  as  Lord,  and 
shalt  believe  in  thy  heart  that  God  raised  him  from  the  dead,  thou  shalt  be 
saved  :  for  with  the  heart  man  believeth  unto  righteousness ;  and  with  the 
mouth  confession  is  made  unto  salvation. 

Ver.  5.  For  floses  writeth  .  .  .  that  the  man  that 
doeth.  An  emphatic  contrast  is  here  made  between 
"doeth"  and  "  beHeving "  in  ver.  9.  The  law  is  here 
described  as  demanding  perfect  obedience.  If  salvation 
be  sought  according  to  the  law,  it  must  be  kept  to  the 
very  letter.  There  is  no  grace  or  mercy ;  there  can  be 
no  palliation  or  excuse  for  any  error  or  mistake  (Deut. 
27:26;  James  2  :  10).  No  compromise  with  the  way  of 
salvation  under  the  Gospel  can  be  regarded.  All  that 
law  demands  must  be  done,  or  there  is  no  salvation. 
(See  Gal.  3  :  10-13.) 

Vers.  6-9  present,  in  contrast  with  the  impossible  con- 
dition of  ver.  5,  what  is  not  only  possible,  but  even  what 
may  be  easily  attained.  Under  the  Gospel  the  way  of 
salvation  is  so  simple  and  direct,  that  it  is  surprising  that 
men  would  prefer  any  other.  The  doctrine  is  unfolded 
on  the  basis  of  Deut.  30  :  11-14.     A  comparison  shows 


X.  6.]  THE  FREENKSS  OF  SAL  VA  TION.  2  1 1 

considerable  variation  both  from  the  Hebrew  and  the 
LXX. 

The  R.  V.  of  Deut.  30  :  1 1-14  reads  : 

"  For  this  commandment  which  I  command  thee  this 
day,  it  is  not  too  hard  for  thee,  neither  is  it  far  off.  It  is 
not  in  heaven  that  thou  shouldest  say,  who  shall  go  up 
for  us  to  heaven,  and  bring  it  unto  us,  and  make  us  hear 
it,  that  we  may  do  it  ?  Neither  is  it  beyond  the  sea,  that 
thou  shouldest  say,  who  shall  go  over  the  sea  for  us,  and 
make  us  to  hear  it,  that  we  may  do  it  ?  But  the  word  is 
very  nigh  unto  thee,  in  thy  mouth  and  in  thy  heart,  that 
thou  mayest  do  it," 

Paul  does  not  attempt  a  formal  quotation.  Nor  does 
he  simply  take  the  Old  Testament  text  as  a  model,  upon 
which  to  construct  a  paragraph  treating  of  something  en- 
tirely different.  The  words  in  Deuteronomy  have  a 
wider  application  than  the  subject  to  which  they,  at  first, 
directly  referred.  The  intersecting  lines  are  the  same  ; 
but  their  relation  is  now  read  on  the  arc  of  a  vaster  circle. 
When  the  O.  T,  passage  is  applied  to  N,  T,  times,  the 
interpretation  is  Rom.  10  :  6-9.^ 

Ver.  6.  The  righteousness  of  faith.  If  Paul  had  meant 
to  quote  directly,  he  would  have  said  as  before :  "  For 
Moses  also  writeth."  But  the  contrast  is  very  significant : 
First,  between  "  Moses"  (ver,  5),  and  "  the  righteousness 
of  faith  "  (ver,  6).  The  implication  is,  since  "  the  right- 
eousness of  faith  "  is  here  referred  to  as  belonging  to  the 
O.  T,,  that  even  the  O.  T,  contains  two  elements,  law 
and  Gospel,  The  former  is  designated  by  Moses  (ver.  5)  ; 
and  the  latter  by  "  the  righteousness  of  faith,"  as  the 
Gospel  promise  accompanying  the  law,  and  found  even 
in  Moses,  although  not  belonging  to  the  peculiar  sphere 

1  Comp.  Luther  on  Deuteronomy  xxx. :  Excgetica  Opera  Latina  (Er- 
i.angen),  xiii.  328. 


2  12  THE  EPISTLE  TO  THE  ROMANS.  [x.  6. 

of  Moses.  Turning  then  to  Deuteronomy,  he  finds,  in 
the  passage  quoted,  the  germs  of  the  Gospel,  and  shows 
how  it  unfolds  in  the  light  of  the  facts  of  the  New 
Testament. 

Saith  thus.  This  is  contrasted  with  "  writeth  "  of  ver. 
5,  indicating  the  greater  freedom  of  Spirit,  as  opposed  to 
the  bondage  of  the  mere  letter.  It  is  by  this  freedom 
that  he  enters  into  the  spirit  of  the  Deuteronomic  pas- 
sage, and,  in  the  language  of  another  time  and  place, 
explains  its  greater  depth  and  more  extensive  range. 

The  main  thought  of  the  passage  in  Deuteronomy  is 
that  the  word  of  God  is  not  difficult  to  learn  ;  God  has 
made  a  revelation:  and  the  contents  of  that  revelation 
are  before  the  children  of  Israel.  As  to  what  has  not 
been  revealed,  they  are  to  have  no  concern.  The  amount 
of  what  has  already  been  revealed  must  always  be  the 
test  of  obedience  and  of  the  self-surrender  of  the  will  to 
God.  But  Paul  goes  farther,  and  applies  this  thought  to 
the  ampler  and  clearer  revelation  that  had  been  made  in 
Christ.  He  teaches  two  things,  viz.  where  the  righteous- 
ness of  faith  is  to  be  sought  for,  and  wliat  the  righteous- 
ness of  faith  is.  Say  not  in  thy  heart :  Think  not. 
Who  shall  ascend  into  heaven  ?  i.  e.  We  are  not  to  anx- 
iously speculate  concerning  the  secret  will  of  God,  or 
with  great  efforts  to  search  for  this  revelation,  as  though 
it  were  out  of  ordinary  reach.  That  is  to  bring  Christ 
down ;  i.  e.  Such  inquiries  and  efforts  amount  to  the 
denial  that  Christ  actually  became  incarnate  and  revealed 
to  men  God's  will.  For  if  man  must  rise  to  heaven  to 
learn  this,  Christ  did  not  reveal  it  ;  and  the  incarnation 
remains  a  necessity  for  the  race  to  be  realized  in  the 
future.  To  so  think  is  therefore  to  deny  the  entire 
doctrine  concerning  Christ.  Or  if  the  object  be  the 
attainment  of  righteousness,  the  result  is  the  same.     An 


X.  7,  S.]  THE  FREENESS  OF  SAL  I  'A  TION.  213 

incarnate,  suffering,  risen  and  ascended  Christ  is  the 
pledge  of  righteousness  procured  for  us  ;  to  seek  this 
righteousness  by  our  own  efforts,  is  to  deny  that  Christ 
has  ascended.  It  is  to  bring  Him  down  to  the  level  of 
ordinary  mortals. 

Ver.  7.  Who  shall  descend  into  the  abyss  ?  The  op- 
posite of  heaven  (Job  11:8;  Ps.  139:8;  Am.  9:2; 
Matt.  11:23),  Another  expression  for  the  great  diffi- 
culty of  the  task.  The  enduring  of  sorrows,  sufferings, 
dangers,  cares,  with  the  expectation  of  gaining  righteous- 
ness thereby,  or  learning  God's  will,  are  descents  into  the 
abyss.  They  amount  to  a  practical  denial  of  the  doctrine 
that  Christ  was  raised  for  our  justification  (4  :  25).  That 
is,  to  bring  Christ  up  from  the  dead,  means  here  to  treat 
His  redemptive  work  as  though  it  were  incomplete  and 
He  were  still  held  captive  by  death.  But  the  incarnation 
and  ascension  of  Christ  being  incontrovertible  realities, 
away  with  all  such  questions  ! 

Ver.  8.  But  what  saith  it?  That  is,  What  does  the 
righteousness  of  faith  say  ?  The  word,  lit.:  "utterance," 
i.  e.  revelation.  Is  nigh  thee.  The  word  of  the  right- 
eousness of  faith  is  constantly  at  hand  ;  but  that  of  the 
righteousness  of  the  law  is  as  far  removed  as  heaven  or 
the  abyss ;  for  it  is  an  impossibility.  This  was  relatively 
true  when  the  declaration  was  made  in  Deuteronomy ; 
but,  since  the  coming  of  Christ,  it  is  true  in  a  far  higher 
and  more  efficacious  way.  "The  believer  so  far  regards 
neither  heaven,  nor  the  abyss,  since  he  has  what  he 
desires  as  near  to  him  as  he  is  to  himself.  But  unbelief 
fluctuates  ;  it  is  always  wishing  it  knows  not  what ;  it  is 
always  seeking,  and  finds  nothing.  Hence  it  looks  into 
the  deep  with  giddiness  ;  nor  can  it  look  joyfully  up  to 
heaven  "  (15ENGEL).  In  thy  mouth  and  in  thy  heart. 
"  The  former  means  :   Easy  to  be  learned  and  repeated  ; 


214  THE  EPISTLE   TO  THE  ROMANS.  [x.  9. 

the  latter,  easy  to  be  loved  "  (Godet).  The  word  of 
faith,  i.  e.  the  doctrine  concerning  faith,  or  concerning 
the  promise  offered  faith,  viz,  the  Gospel ;  for  the  law  or 
the  doctrine  of  works  cannot  be  meant. 

*'  He  teaches,  first,  where  the  righteousness  of  faith  is 
to  be  sought,  viz.  not  above  us,  or  beneath  us,  not  in  any 
secret  will  of  God,  for  this  would  be  to  bring  Christ 
down  from  heaven,  as  a  new  interpreter  of  the  divine 
will,  or  to  recall  Him  from  the  dead,  as  though  He  had 
not  previously  made  a  suf^cient  revelation  of  all  things; 
but  by  us,  in  the  revealed  word,  which  is  preached 
among  us  and  heard  by  us,  and,  on  that  account,  is  called 
the  word  of  faith,  because  in  it  faith  in  Christ  is  declared 
to  us,  and  through  it  faith  is  brought  us,  and  only  by  faith 
can  it  be  understood  "  (BALDWIN). 

.  Ver.  9.  That,  as  in  A.  V.,  is  preferable  to  "  because  " 
of  R.  V.  It  designates,  therefore,  the  contents  of  the 
Word  that  is  preached.  If  thou  shalt  confess  with  thy 
mouth  comes  first,  because  "  mouth  "  is  first  in  ver.  8. 
Faith  of  the  heart  always  precedes,  and  invariably  leads 
to  confession.  The  confession  is  not  only  the  expression 
of  the  faith,  but  also  the  means  for  diffusing  it.  Jesus  as 
Lord.  Jesus  is  the  name  of  our  Lord  as  a  man.  This 
means,  therefore,  to  confess  and  believe  in  the  reality  of 
the  incarnation,  i.  e.  that  Jesus  is  true  God  begotten  of 
the  Father.  It  is  the  reverse  of  the  unbelief  implied  in 
the  questions  of  vers.  6,  7.  "  He  who  confesses  that 
Jesus  is  Lord  no  longer  tries  to  bring  Him  down  from 
heaven  "  (Bengel).  But  that  such  confession  be  made, 
the  Holy  Spirit  must  first  take  possession  of  the  heart 
(i  Cor.  12  :  3).  Believe  in  thy  heart.  Corresponding 
to  ver.  8.  This  condition  of  the  Gospel  is  contrasted 
with  that  of  the  Law  of  ver.  5.  That  God  raised  him 
from  the  dead.     Our  salvation  depends  on  no  abstrac- 


X.  10.]  THE  FREENESS  OF  SALVATION.  215 

tions,  but  on  clearly  ascertained  historical  facts;  neither 
on  what  we  are  to  do,  but  on  our  acceptance  of  what 
God  has  done.  Faith  in  the  resurrection  implies  faith  in 
the  death  of  Christ.  The  resurrection  declares  the  com- 
pletion of  Christ's  sacrificial  work.  If  our  faith  in  Christ 
ended  with  His  death,  we  must  then  regard  His  atone- 
ment insufficient,  and  would  still  be  under  the  bondage 
of  sin.  But  "he  who  believes  Jesus'  resurrection,  no 
longer  tries  to  bring  Him  from  the  dead  "  (Bengel). 
His  eye  rests  upon  a  definite  point  in  the  past.  Towards 
this  he  points,  and  says  :  There  and  then,  everything 
needful  for  my  salvation  was  done. 

Ver.  10.  For  with  the  heart,  "The  seat  of  faith  is 
not  in  the  brain,  but  in  the  heart  "  (Calvin).  Faith  is 
not  mere  intellectual  assent.  It  is  the  attitude  of  the 
entire  heart  towards  God,  the  heart  being  the  centre  of 
man's  being,  determining  all  his  impulses  and  move- 
ments. Believeth  unto  righteousness,  i.  e.  with  the 
result  that  we  receive  the  righteousness  provided  for  us 
in  the  death  and  resurrection  of  Christ.  And  with  the 
mouth  confession  is  made  unto  salvation.  **  Faith  with- 
out confession  is  not  faith  of  the  right  kind,  just  as  con- 
fession without  faith  is  not  confession  of  the  right  kind  " 
(Besser).  Not  that  the  confession  is  a  cause  of  salva- 
tion, or  means  of  receiving  salvation,  as  faith  is  a  means 
of  receiving  righteousness.  "  The  righteousness  obtained 
by  faith  would  be  lost,  and  would  not  attain  salvation,  if 
faith  had  not  the  life-force  to  produce  confession  of  the 
mouth,  which  speaks  out  of  the  fulness  of  the  heart. 
See  Matt.  10:32;  comp.  2  Cor.  4:  13"  (Meyer),  A 
description  of  the  w\ay  of  salvation  :  i.  Faith.  2.  The 
reception  of  righteousness.  3.  Confession.  4,  Salvation 
in  eternal  life.  "  The  question  why  St.  Paul  connects 
righteousness  with  the   faith  of  the  heart,  and  salvation 


2i6  THE  EPTSTLE   TO   THE  ROMANS.  [x.  ii. 

with  the  confession  of  the  Hps  in  ver.  lo,  is  to  be 
answered  (as  at  Rom.  4:25),  at  least  in  part,  by  reference 
to  the  parallelism  of  Hebrew  poetry,  the  rhythm  of 
which  sometimes  shapes  the  Apostle's  prose.  And  yet 
the  distribution  of  his  thought  is  not  wholly  or  chiefly  to 
be  accounted  for  thus.  He  conceives  of  a  righteousness 
which  may  not  issue  in  salvation,  since  righteousness 
may  be  forfeited  by  the  moral  cowardice  of  the  believer, 
who  does  not  venture  to  avow  his  faith  before  men.  If 
faith  does  not  grow  with  confession,  it  dies  back,  first, 
into  mere  *  opinion,'  and  then  into  unbelief"  (Liddon). 
Ver.  II.  For  the  Scripture  saith.  Thus  he  recurs  to 
the  same  quotation  from  Isaiah  with  which  chapter  nine 
closes,  and  which  has  been  the  basis  of  this  section  of  his 
argument  (See  on  9  :  33.)  Under  divine  inspiration, 
however,  he  introduces  the  word  "  whosoever,"  not  found 
in  Isaiah,  or  as  he  cited  it  above,  and  thus  makes  a 
transition  from  the  discussion  of  the  freeness  to  that  of 
the  universality  of  divine  grace. 

(<:.)   TJic  Universality  of  the  Offers  of  Salvation. 

12-21.  For  there  is  no  distinction  between  Jew  and  Greek  :  for  the  same 
Lo7-d  is  Lord  of  all,  and  is  rich  unto  all  that  call  upon  him  :  for,  Whosoever 
shall  call  upon  the  name  of  the  Lord  shall  be  saved.  How  then  shall  they 
call  on  him  in  whom  they  have  not  believed  >  and  how  shall  they  believe  in 
him  whom  they  have  not  heard  >  and  how  shall  they  hear  without  a 
preacher?  and  how  shall  they  preach,  except  they  be  sent  ?  even  as  it  is 
written,  How  beautiful  are  the  feet  of  them  that  bring  glad  tidings  of  good 
things ! 

But  they  did  not  all  hearken  to  the  glad  tidings.     For  Isaiah  saith,  Lord, 
who  hath  believed  our  report }     So  heWei  comet k  of  hearing,  and  hearing  by 
the  word  of  Christ.     But  I  say.  Did  they  not  hear .'     Yea,  verily, 
Their  sound  went  out  into  all  the  earth, 
And  their  words  unto  the  ends  of  the  world. 
But  T  say,  Did  Israel  not  know  ?     First  Moses  saith, 

I  will  provoke  you  to  jealousy  with  that  which  is  no  nation. 
With  a  nation  void  of  understanding  will  I  anger  you. 


X.  12,  13-]  THE  GOSPEL  EOR  ALL  NATIONS.  217 

And  Isaiah  is  very  bold,  and  saith, 

I  was  found  of  them  that  sought  me  not; 

I  became  manifest  unto  them  that  asked  not  of  me. 
But  as  to  Israel  he  saith,  All  the  daylong  did  I  spread  out  my  hands  unto 
a  disobedient  and  gainsaying  people. 

Ver.  12.  The  sole  condition  of  righteousness  and  salva- 
tion being  faith,  all  national,  class,  social  and  individual 
distinctions  vanish.  (Comp.  ch.  3  :  22.)  The  proposition 
which  is  the  great  theme  of  the  Epistle,  viz.  the  univer- 
sality of  the  grace  of  God  in  Christ,  as  opposed  to  Jewish 
particularism,  is  here  again  repeated.  The  Apostle  first 
denies  the  observance  by  God  of  national  or  racial  lines, 
and  then  in  the  over  all  and  whosoever  applies  this 
same  principle  to  individuals.  The  same  Lord  ;  i.  e.  :  As 
all  have  the  same  Lord,  and  His  resources  are  unlimited, 
every  one  receives  from  this  Lord's  bounty  all  that  he 
needs,  without  in  any  way  diminishing  the  amount  which 
that  Lord  has  for  others.  All  motives  for  envy  are  thus 
removed.  "  He  is  never  compelled  to  retrench  "  (Ben- 
GEL).  But  He  does  not  give  unasked,  even  though  He 
offers  unasked  :  He  "is  rich  unto  all  that  call  upon  him." 
Calling  upon  God,  as  well  as  the  confession  of  Christ,  is 
an  expression  of  faith  (ver.  14). 

Ver.  13.  For  whosoever  shall  call,  etc.  A  quotation 
from  Joel  2  :  32.  (Comp.  Acts  2:21  for  the  N.  T. 
application  of  the  passage.)  The  name  of  the  Lord.  The 
reference  is  not  to  God  the  Father,  but  to  Christ.  The 
passage  in  Joel  is  Messianic.  The  application  here  is  the 
same  as  that  of  the  pronoun  "him  "  in  ver.  1 1  ;  but  this 
manifestly  refers  to  Christ,  as  may  be  seen  by  comparing 
it  with  ver.   14.^     (Comp.  9  :  33.)     If,  then,  the  reference 

1  "  In  the  Gospels,  Kvpinr;  usually  designates  God  (the  O.  T.  Lord),  and 
in  the  Epistles,  especially  Paul's  (in  accordance  with  the  growth  of  Christian 
j)hraseology),  most  frequently  Christ,  the  Lord  (Phil.  2:  ii;  cf.  i  Cor. 
15  :  24  ff."      Wiiur'' s  Graimiiar  of  A^.  T.  Greek,  p.  124). 


2i8  THE  EPISTLE  TO  THE  ROMANS.  [x.  14. 

be  to  Christ,  the  Jews  in  rejecting  Christ  must  fail  of 
salvation,  even  upon  the  testimony  of  their  Old  Testa- 
ment Scriptures.  Such  is  the  inference  which  Paul 
draws  in  the  next  verse. 

Ver.  14.  The  Apostle  here  uses  the  figure  called  by- 
logicians  sorites  or  chain-argument,  to  prove  that  as  the 
Lord  wants  men  everywhere  to  call  upon  Him,  so  it  is  His 
will  that  men  be  sent  everywhere  to  preach  the  Gospel. 
No  calling  upon  the  Lord,  without  faith  ;  no  faith,  with- 
out the  hearing  of  the  Word ;  no  hearing  of  the  Word, 
without  a  preacher  ;  no  preaching,  except  there  be  a  send- 
ing forth  of  men  and  an  Apostolic  ofifice.  How  then  shall 
they  call  on  him  in  whom  they  have  not  believed  ?  For 
there  is  no  true  prayer  or  invocation  of  God,  unless  it  be 
the  expression  of  faith  (Heb.  1 1  :  6.  Comp.  8:15,  26). 
Until  God  open  our  lips  to  pray,  we  are  dumb.  How 
shall  they  believe  him  whom  they  have  not  heard  ? 
God's  call  must  precede  man's  response.  Man  has  no 
knowledge  of  Christ,  except  through  revelation.  He  can- 
not gain  it  by  reflection  upon  himself  or  consideration  of 
the  works  of  nature,  or  the  acquisition  of  earthly  knowl- 
edge. He  must  hear  it,  and,  as  R.  V.  correctly  indicates, 
he  must  hear  this  from  Christ  Himself.  It  is  not  "  Him  of 
whom,"  but  "  Him  whom  they  have  not  heard."  How, 
without  a  preacher?  Thus  all  ideas  concerning  an  inner 
word  or  direct  testimony  of  the  Holy  Spirit,  outside  of 
the  preached  Word,  are  confounded.  Neither  is  the  mere 
reading  of  the  Word,  or  diffusion  of  the  influences  of 
Christianity,  sufificient.  The  Word  must  be  heard  from 
the  living  witness  of  its  power.  It  makes  its  conquests 
through  the  sanctified  personal  influence  of  those  within 
whose  hearts  it  is  treasured,  and  who  preach  it  from  the 
depths  of  an  intense  conviction  of  its  truths,  "  No  people 
ever  has  been  or  can  be  converted,  nor  can  a  church  be 


X.  15-]  THE  GOSPEL  FOR  ALL  NATIONS.  219 

formed  by  means  of  the  Holy  Scriptures  alone,  without 
an  interpreter  and  the  living  word  of  preaching  "  (OlS- 
HAUSEN). 

Ver.  1 5 .  And  how  shall  they  preach  except  they  be  sent  ? 
The  thought  is  :  If  the  Gospel  is  preached  anywhere,  this 
occurs  because  it  has  been  sent  thither  by  God.  "  As  faith 
depends  entirely  on  God's  Word,  no  one  can  preach  God's 
Word  unless  he  be  sent  by  God"  (Luther).  According 
to  ver.  14,  it  is  Christ  whose  voice  they  must  hear  ;  this 
is  possible  only  when  He  calls  and  commissions  men  to 
preach  in  His  stead  (Luke  10:  16  ;  2  Cor.  5  :  20).  "  The 
Gospel  does  not  rain  down  fortuitously  from  the  clouds, 
but  is  carried  by  men's  hands  whithersoever  it  is  divinely 
sent "  (Calvin).  The  original,  however,  in  its  use  of  the 
word  for  "  sent,"  implies  the  Apostolic  ofifice,  which  was 
universal,  and,  not  like  that  of  other  ministers,  local  in  its 
scope.  The  special  function  of  an  apostle,  besides  being 
a  witness  of  the  resurrection,  was  to  proclaim  the  univer- 
sality of  God's  grace,  and  to  carry  it  to  all  people  (John 
17:18;  Matt.  28:19;  Mark  16:16).  As  it  is  written, 
viz.  Is.  52:7.  How  beautiful  are  the  feet.  By  metonymy 
for  "  coming  "  or  "  approach."  "  Feet  at  a  distance  ;  how 
much  more  their  lips  close  by  "  (Bengel).  Glad  tidings 
of  good  things,  viz.  those  of  the  Messianic  Kingdom,  the 
blessings  of  the  Gospel.  "  Isaiah  describes  the  sending 
forth  of  the  Apostles  into  all  the  world  ;  for  they  were 
not  stationed  in  one  place,  but,  as  messengers  of  God, 
they  were  sent  everywhere,  and  with  great  speed  passed 
over  lands  and  seas.  Their  doctrine  was  not  properly  the 
Mosaic  law,  for  this  had  been  known  before,  but  *  the 
Gospel  of  peace.'  They  were  good  messengers,  proclaim- 
ing peace,  not  of  body,  but  of  soul,  viz.  the  peace  with 
God  and  wath  conscience,  which  Christ  procured  by  His 
death.     They  preached  good  things,  viz.  not  transitory 


220  THE  EPISTLE  TO  THE  ROMANS.  [x.  i6,  17. 

and  temporal,  but  heavenly  and  eternal  things — the  for- 
giveness of  sins  and  eternal  life  and  salvation  "  (BALD- 
WIN). 

Ver.  16.  But  they  did  not  all  hearken.  Thus  he  declares 
that  the  enjoyment  of  the  blessings  of  the  Gospel  is  not 
as  universal  as  the  call.  Faith  does  not  necessarily  follow 
in  all  who  hear  the  preaching  of  the  Gospel.  "  Not  all  " 
("  a  tragic  litotes,''  Liddon)  refers  here  to  the  Jews.  This 
statement  he  supports  by  an  appeal  to  Is.  53:  i,  Lord, 
who  hath  believed  our  report,  which,  immediately  follow- 
ing the  description  of  the  blessings  attending  the  preach- 
ing of  the  Gospel,  declares  that  those  who  accept  the 
gracious  offers  of  salvation  are  relatively  few.  (Comp. 
notes  on  9:  27.) 

Ver.  17.  So  belief  cometh  of  hearing.  The  word 
"hearing"  is  identical  with  "report,"  which  closes  ver. 
16.  It  is  put  for  that  which  is  heard.  And  hearing  by 
the  v^ord  of  Christ,  i.  e.  All  the  efificacy  of  the  preach- 
ing lies  in  the  word  of  Christ  which  it  contains.  It  is  only 
another  way  of  saying  that  faith  is  the  result  of  the  heard 
word  of  Christ.  A  return  to  the  thought  of  ver.  14.  The 
whole  discussion  turns  here  on  the  bringing  of  the  word 
of  Christ  to  the  hearts  of  men.  "  Hearing  "  Is  mentioned 
as  the  ordinary  mode  whereby  this  occurs ;  but  it  is  not 
exclusive.  The  deaf,  for  example,  learn  the  Gospel,  not, 
strictly  speaking,  by  hearing,  but  by  learning  the  word 
communicated  in  signs,  or  watching  attentively  the  lips. 
So  belief  comes  from  reading  the  Bible.  These  are 
manifestly  included  by  s3mechdoche  in  the  hearing.  In 
the  same  way,  the  work  of  the  Holy  Spirit  in  the  sacra- 
ments is  also  included.  "  The  Word  of  God  is  the  only 
power  that  works  sacramentally  and  orally  to  the  creation 
and  nourishment  of  faith.  '  Where  the  bodih',  external 
word  is  not  preached,  there  we  must  not  imagine  that  the 


X.  17,  iS.]  THE  GOSPEL  FOR  ALL  NATLONS.  221 

Holy  Spirit  works.  The  sun  has  two  (jualities,  light  and 
heat.  Whither  its  light  goes,  thither  also  goes  its  heat  ; 
and  where  its  light  is  excluded,  there  its  heat  does  not 
come.  So  with  the  external  word  and  the  Holy  Ghost. 
The  Holy  Ghost  works  nowhere  unless  He  first  enter  the 
heart  through  the  Word  as  a  channel."  (LuTHER,  Walch 
ed.  XI.  3098).  The  Apostle  is  contending  here  not 
against  enthusiasts  and  fanatics,  who  despise  the  out- 
ward, oral  word,  and  make  a  miserable  distinction  between 
'  spirit '  and  '  word,'  but  he  speaks  thus  in  order  to  put 
to  shame  the  unbelieving  hearers  of  the  efficacious  and 
living  W^ord  of  divine  preaching  "  (Besser).  Neverthe- 
less this  was  a  favorite  text  with  the  theologians  of  the 
period  of  the  Reformation,  whereby  they  effectually  an- 
swered the  assumptions  of  a  false  mysticism.  "God  the 
Holy  Ghost  effects  conversion,  not  without  the  use  of 
means,  but  uses  for  this  purpose  the  preaching  and  hear- 
ing of  God's  Word  (Rom.  i  :  16;  10:  17).  And  it  is 
God's  will  that  his  Word  should  be  heard,  and  that  man's 
ears  should  not  be  closed.  With  this  Word  the  Holy 
Ghost  is  present  and  opens  hearts,  so  that  they  are  at- 
tentive to  it,  and  are  thus  converted  through  the  grace 
and  power  of  the  Holy  Ghost"  (FORMULA  OF  CONCORD, 
p.  497  sq.). 

Ver.  18.  Did  they  not  hear?  The  subject  is  the  "  not 
all"  of  ver.  16,  viz.  the  unbelieving  Jews.  Can  they  offer 
as  an  excuse  that  they  did  not  hear  the  Gospel?  Their 
sound  went  out  into  all  the  earth,  etc.  A  quotation 
from  the  LXX.  of  Ps.  19:4,  adapted  to  the  theme,  in  a 
manner  like  that  of  the  quotation  in  vers.  6-8.  The 
psalm  does  not  refer  to  the  preaching  of  the  Gospel,  but 
to  God's  manifestation  of  Himself  in  Nature.  But  this  is 
regarded  as  an  illustration  of  the  universality  of  God's 
manifestation    of    His    grace    in    the    Gospel.     "  As    the 


222  THE  EPISTLE   TO   THE  ROMANS.  [x.  i8,  19. 

heavens  and  their  hosts  proclaim  God's  existence  and 
perfections  to  the  whole  universe,  and,  mute  as  they  are, 
make  their  voice  re-echo  in  the  hearts  of  all  men  ;  so,  says 
St.  Paul,  with  a  sort  of  enthusiasm  at  the  memory  of  his 
own  ministry,  the  voice  of  the  preachers  of  the  Gospel 
has  sounded  in  all  countries  and  in  all  the  cities  of  the 
known  world.  There  is  not  a  synagogue  which  has  not 
been  filled  with  it ;  not  a  Jew  in  the  world  who  can  justly 
plead  ignorance  on  the  subject  "  (GODET).  (Comp.  Col. 
I  :  6,  23.)  It  has  been  suggested  that  Paul's  great  promi- 
nence in  this  work  deterred  him  from  describing  here  the 
spread  of  the  Gospel  in  his  own  language.  That  this 
language  is  to  be  understood  relatively,  is  clear  from  ch. 
15  :  20,  24,  28,  where  he  declares  that  the  Gospel  has  not 
been  preached  as  yet  in  Spain.  The  argument  is  intended 
to  prove  no  more  than  that  no  Israelite  can  excuse  him- 
self upon  the  plea  of  not  having  heard  it. 

Ver.  19.  But  I  say,  Did  not  Israel  know?  Know 
what  ?  Both  the  entire  context  and  the  passages  from  the 
O.  T.  that  answer  this  question  make  the  explanation 
preferable  which  supplies  the  words,  "  the  universality  of 
the  preaching  of  the  Gospel,"  or  "  the  calling  of  the 
Gentiles  and  their  own  rejection."  The  Apostle  answers 
that  if  they  did  not  know,  it  was  not  because  the  O.  T. 
Scriptures  had  not  clearly  predicted  it.  First  Moses  saith. 
(See  Deut.  32  :  21.)  This  is  contrasted  with  the  quotation 
from  Isaiah,  and  indicates  that  from  the  very  beginning 
of  their  national  life  this  had  been  distinctly  foretold. 
That  which  is  no  nation,  i.  e.  no  nation  of  any  account. 
"  A  not-people ;  for  only  the  people  of  God  was  the  real 
one,  the  people  corresponding  to  the  divine  idea  of  a 
people  ;  every  other  is  the  negation  of  this  idea.  Comp. 
9:25;  I  Pet.  2:10"  (Meyer).  As  Israel  regarded  it- 
self as  a  nation  that  was  a  nation,  so  they  regarded  others 


X.  20,  21.]  ISRAEL'S  REJECTION,  NOT  TOTAL.  223 

as  nations  that  were  not  nations.  "  The  heathen,  beint; 
without  the  true  bond  which  unites  individuals  into  a 
nation,  viz.  the  recognition  of  the  Divine  Will  that  rules 
all  things  harmoniously  (comp.  Deut.  4  :  6-8),  every 
aggregation  of  heathen  with  the  Israelitic  nation  is  no 
nation  (comp.  9  :  25),  just  as  the  gods  of  the  heathen 
contrasted  with  the  God  of  Israel  are  no-gods  "  (Besser). 
Vers,  20,  21.  And  Isaiah  is  very  bold,  i.  e.  He  speaks 
still  more  clearly  and  pointedly.  Most  expositors  of 
Isaiah  urge  that  these  words,  quoted  from  Is.  65  :  i,  re- 
fer not  to  the  Gentiles,  as  Paul  here  declares,  but  to 
apostate  Jews.  (See  especially  Delitzsch).  But  this 
involves  no  contradiction.  The  apostate  Israelites  who 
were  brought  back  were  a  type  of  the  straying  Gentiles. 
The  prophet  declares  in  these  words  a  principle  which 
Israel  should  have  laid  to  heart,  that  God  often  bestows 
His  grace  upon  those  who  have  wandered  farthest  from 
Him,  while  the  seemingly  most  devout  are  forsaken  and 
rejected.  Paul  follows  the  LXX.  inverting  the  sentences. 
All  the  day  long,  thus  showing  the  patience  and  persist- 
ence of  His  love.  A  disobedient  and  gainsaying  people, 
i.  e.  contradicting.  Those  who  answer  back  God's 
messages  of  love  by  saying,  "  We  will  not  "  (Matt.  23  :  37). 
Thus  he  shows  that  the  cause  of  the  rejection  of  the  Jews 
lies  not  in  God,  but  in  their  own  abuse  of  their  free  will,  in 
resisting  and  antagonizing  Him  (Pro v.  i  :  24-26). 

Section  IV. — Consolation  connectej^  with  Israel's 
Rejection  (Ch.  ii.). 

(rt.)  TJic  Rejection  not  Total,  but  Partial. 

i-io.  I  say  then,  Did  God  cast  off  his  people  ?  God  forljid.  For  I  also 
am  an  Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of  llenjamin.  God 
did  not  cast  off  his  people  which  he  foreknew.     Or  wot  ye   not    what  the 


2  24  ^^^  EPISTLE   TO   THE  ROMANS.  [xi.  i,  2. 

scripture  saith  of  Elijah  ?  how  he  pleadeth  with  God  against  Israel,  Lord, 
they  have  killed  thy  prophets,  they  have  digged  down  thine  altars  :  and  I 
am  left  alone,  and  they  seek  my  life.  But  what  saith  the  answer  of  God 
unto  him  ?  1  have  left  for  myself  seven  thousand  men,  who  have  not 
bowed  the  knee  to  Baal.  Even  so  then  at  this  present  time  also  there  is  a 
remnant  according  to  the  election  of  grace.  But  if  it  is  by  grace,  it  is  no 
more  of  works :  otherwise  grace  is  no  more  grace.  What  then.'  That 
which  Israel  seeketh  for,  that  he  obtained  not:  but  the  election  obtained  it, 
luid  the  rest  were  hardened  :  according  as  it  is  written,  God  gave  them  a 
spirit  of  stupor,  eyes  that  they  should  not  see,  and  ears  that  they  should  not 
hear,  unto  this  very  day.     And  David  saith, 

Let  their  table  be  made  a  snare,  and  a  trap. 
And  a  stumblingblock,  and  a  recompense  unto  them  : 
Let  their  eyes  be  darkened,  that  they  may  not  see, 
And  bow  thou  down  their  back  alway. 


Ver.  I.  Did  God  cast  off  his  people.  Does  this  rejec- 
tion involve  the  entire  IsraeHtic  nation  ?  God  forbid. 
(Comp.  vers.  3  :  4.)  For  I  also  am  an  Israelite.  It  cannot 
be,  he  says,  that  all  are  rejected  ;  for  he  knows  by  experi- 
ence that  the  promised  blessings  belong  to  him,  and, 
since  he  is  an  Israelite  and  is  thus  an  object  of  the  divine 
mercy,  not  all  of  the  people  have  been  rejected.  Of  the 
tribe  of  Benjamin.  The  tribe  of  Benjamin  having  been 
united  with  that  of  Judah,  Paul  here  af^rms  that  he 
comes  from  the  very  core  of  the  nation. 

Ver.  2.  God  did  not  cast  off  his  people  whom  he  fore= 
knew,  i.  e.  those  whom  He  foreknew  to  be  His  people. 
Those  who  imagine  that  the  entire  nation  could  be 
rejected  forget  the  omniscience  and  foreknowledge  of 
God.  (Comp.  2  Tim.  2  :  19.)  God  has  not  been  thwarted. 
In  spite  of  the  resistance  of  His  will  by  the  great  mass, 
and  their  consequent  rejection,  He  has  still  His  purposes 
to  accomplish  through  the  nation.  All  this  He  foreknew 
before  He  called  Israel.  Through  its  experience  of  shame, 
Israel  is  yet  to  reach  its  final  glory.  "  It  is  certain,  there- 
fore, that  God  still  has  those  who  are  His  among  the 


XI.  3,4]  ISRAEL'S  RKJECTIOA\  NOT  TOTAL.  225 

Jews  (2  Tim.  2  :  19),  and  those  given  to  Christ  by  the 
Father  (John  17),  as  are  all  the  faithful  and  elect.  Whence 
it  follows  that  the  Apostle  is  treating  here  not  of  absolute 
and  pure  foreknowledge,  but  of  the  foreknowledge  whereby 
God  saw  the  men  who  would  believe  in  the  Son,  and 
would  follow  the  order  of  election,  of  whom,  undoubtedly, 
there  were  some  in  the  midst  of  the  rebellious  Jews  " 
(Baldwin).  Of  Elijah.  Literally  :  "  In  Elijah,"  i.  e. 
in  that  part  of  Scri[:)ture  that  tells  of  Elijah.  I  Kings 
19:  10,  14,  18  are  the  verses  referred  to.  Pleadeth  with 
God  against  Israel,  i.  e.  "  protest  before  God  against  their 
conduct  "  (Godet). 

Ver.  3.  I  am  left  alone.  Not  the  only  prophet,  but  the 
only  worshipper  of  the  true  God,  that  remains.  An 
historical  parallel  to  the  conditions  in  the  Apostle's  time. 
The  lesson  is  that  no  human  eye  can  tell  how  many  there 
may  be  faithful,  even  where  appearances  are  the  most 
discouraging. 

Ver.  4.  I  have  left  to  myself,  i.  e.  for  my  property  and 
worship.  Seven  thousand.  Man's  view,  even  though  it 
be  that  of  one  who,  like  Elijah,  from  its  superior  penetra- 
tion, is  called  a  seer,  is  very  contracted  and  uncertain, 
and  leads  to  sweeping  conclusions  and  indiscriminate 
judgments.  However  open  to  criticism  their  lack  of 
courage,  and  however  indeterminate  their  merely  negative 
position,  there  was  still  a  considerable  number  within 
whom  the  sparks  of  faith  were  not  entirely  extinct.  Who 
have  not  bowed  the  knee  to  Baal.  In  the  Greek  Baal 
has  here  the  feminine  article,  while  in  most  places  it  is 
masculine.  An  ingenious  and  possible  explanation  has 
recently  been  given  by  Dillmax  (quoted  by  Sanday). 
Just  as  the  Hebrews  substituted  Adonai  for  Jehovah  in 
reading  the  Hebrew  text,  and  even  pointed  Jehovah 
with  the  vowel  sounds  of  Adonai,  so  in  reading  the  Greek 
15 


226  THE  EPISTLE   TO   THE  ROMANS.  [xi.  5,  6, 

text  of  the  LXX,  it  became  usual  to  substitute  ^  ai<yyuvyj^ 
"  the  disgrace  "  for  Baal,  even  where  the  latter  was  re- 
tained in  the  written  text.  It  thus  became  a  very  easy 
matter  for  Baal  to  have  the  feminine  article,  belonging  to 
the  word  which  so  often  replaced  it.  This  suggestion 
seems  more  plausible  than  the  conjecture  that  Baal  was 
regarded  as  androgynous  or  that  it  refers  to  his  idol. 

Ver.  5.  A  remnant,  implying  that  the  great  majority 
have  been  rejected.  This  remnant  is  composed  of  those 
of  the  Jews  who  have  been  converted  to  Christianity. 
(Comp.  ch.  9  :  27.)  According  to  the  election  of  grace. 
The  specific  reference  is  not  to  the  election  of  individuals, 
as  in  8  :  29,  30,  although  that  is  of  course  implied,  but  to 
God's  election  of  Israel  as  His  chosen  people,  and  His 
purpose  to  attain  His  end  through  those  still  left,  when 
the  majority  of  the  chosen  people  proves  unfaithful. 
This  is  established  by  the  connection  with  ver.  3.  It  is 
called  "  election  of  grace,"  because  determined  by  no 
excellence  of  Jewish  character,  or  no  conformity  by  them 
with  law,  but  solely  by  the  free  will  of  God. 

Ver.  6.  But  if  it  is  by  grace,  etc.  The  thought  de- 
veloped in  ch.  4.  Its  application  here  is  to  show  that 
the  remnant  of  Israel,  while  saved,  were  saved  on  no 
other  terms  than  the  Gentiles,  since  the  latter  also  were 
saved  not  by  works,  but  by  grace.  Otherwise  grace  is 
no  more  grace.  As  in  Gal.  5  : 4,  the  two  ways  of  salva- 
tion are  in  uncompromising  antagonism.  He  who  chooses 
salvation  by  works,  excludes  himself  from  grace;  he  who 
chooses  salvation  by  grace,  cannot  add  works  to  enhance 
the  merit  of  grace,  without  excluding  himself  from  the 
benefits  both  of  works  and  grace.  In  order  to  guard 
against  such  perversions  of  the  conception  of  grace,  the 
Reformers  sometimes  speak  of  "  the  purely  gratuitous 
grace  of  God."     But  there  is  no  other  grace  than  that 


XI.  7, 8.]  ISRAEVS  REJECTION,  NOT  TOTAL.  227 

which  is  purely  gratuitous ;  for  just  in  so  far  as  man's 
works  arc  introduced,  the  need  of  the  merits  of  Christ  as 
the  ground  of  salvation  is  removed.  We  are  saved  alto- 
gether by  grace,  because  it  is  only  by  grace  that  we 
receive  Christ.  The  alternative  is  :  "  Nothing  but  Christ," 
or  "  No  Christ."     There  is  no  intermediate  position. 

Ver.  7.  What  then  ?  This  connects  with  ver.  5,  viz.: 
What  inference  is  to  be  drawn  from  the  fact  that  there  is 
a  remnant  according  to  the  election  of  grace?  That 
which  Israel  seeketh  for.  Note  the  tense,  indicating 
that  this  search  is  now  in  progress.  The  object  sought 
for  is  righteousness  (9  :  31),  which  is  not  obtained  be- 
cause it  is  not  sought  for  in  the  right  way.  But  the 
election,  i.  e.  the  elect,  the  remnant  in  Israel.  The  rest 
were  hardened.  This  is  a  stronger  word  than  that  used 
in  9:18.  Literally  :  "  Grew  callous,"  the  first  application 
of  the  word  being  to  a  petrifaction,  or  the  formation  of 
a  hard  substance  at  the  joints,  when  bones  have  been 
fractured.  (See  note  on  9:  18.)  "A  penal  judgment 
for  a  prolonged  indifference  to  grace  and  light." 

Ver.  8.  According  as  it  is  written.  The  hardening 
of  those  who  persistently  oppose  themselves  to  divine 
grace  is  illustrated  and  proved  by  passages  from  the  O. 
T.  This  verse  consists  of  a  combination  of  Is.  29  :  10 
with  Dcut.  29  :  4.  God  gave  them  a  spirit  of  stupor. 
This  phrase  is  from  Is.  29:  10:  "The  Lord  hath  poured 
out  upon  you  the  spirit  of  deep  sleep."  In  order  that 
man  may  understand  and  feel  and  know,  God's  enlighten- 
ing grace  is  needed.  God  not  only  presents  the  object, 
but  creates  the  spiritual  capacity  by  which  it  is  received. 
Man's  natural  condition  is  one  of  spiritual  insensibility. 
God,  by  His  grace,  seeks  to  remove  this,  while  He  urges 
upon  man  the  truths  pertaining  to  his  salvation.  But 
when  man  persistently  repels  this  grace,  God  leaves  him 


228  THE  EPISTLE   TO   THE  ROMANS.  [xi.  8,  9. 

to  his  native  stupor.  Hence  God  can  be  said  to  give  the 
spirit  of  stupor,  when,  as  a  punishment  for  man's  ob- 
stinacy, He  deserts  man  to  the  natural  consequences  of 
his  sins.  As  God  creates  darkness  by  withdrawing  the 
h"ght,  so  He  gives  the  spirit  of  stupor  by  withdrawing 
His  grace.  Eyes  that  they  should  not  see,  etc.  Deut. 
29:4:  "The  Lord  hath  not  given  eyes  to  see."  By  the 
withdrawal  or  withholding  of  grace,  the  spiritual  faculty 
to  discern  spiritual  things  is  lacking  (i  Cor.  2  :  14).  They 
have  not  such  eyes  as  are  able  to  see  or  such  ears  as  are 
able  to  hear.  The  objects  may  stand  before  their  open 
eyes ;  the  sounds  may  strike  their  ears,  but  no  distinct 
idea  is  conveyed.  "  It  is  indicated  that  they  had  been 
able  both  to  see  and  to  hear,  but  that,  as  a  punishment 
of  preceding  sin,  they  were  unable  in  divine  things  to 
use  either  their  eyes  or  ears ;  for  when  God  withdraws 
His  hand,  man  is  both  blind  and  deaf,  and,  at  last,  must 
altogether  fall  "  (Baldwin). 

Ver,  9.  And  David  saith  (Ps.  69  :  22,  23).  The 
Davidic  origin  of  the  psalm  is  not  settled  by  this  state- 
ment. Paul  is  not  dealing  with  questions  of  criticism. 
It  is  sufificient  to  quote  from  an  inspired  composition, 
mentioned,  according  to  its  title,  as  the  words  of  David. 
Let  their  table.  The  figure  is  that  of  those  who,  in  care- 
less security,  are  enjoying  the  good  things  of  this  life,  un- 
armed, unsuspecting.  Even  the  prosperity  bestowed  as 
a  blessing  by  God  may  be  turned  into  a  curse,  when  it 
is  used  in  forgetfulness  of  the  claims  of  God.  A  snare 
and  a  trap,  A  means  of  their  capture  and  ruin.  And 
a  recompense,  i.  e.  the  retributive  justice  of  God  will  be 
displayed  in  the  manner  in  which  the  choicest  gifts  of 
God,  when  improperly  used,  bring  only  injury.  The  ap- 
plication istothelaw.  See  7:  10-13,  where  the  reference 
is  general.     Here  it  is  particularly  applied  to  Israel. 


XI.  II.]  ISRAELS  REJECTION  TEMPORARY.  229 

Ver  10.  Let  their  eyes  be  darkened.  So  that  Israel, 
with  its  possession  of  the  Law  and  the  Prophets,  is 
ignorant  of  their  real  meaning,  while  this  is  known  to  the 
Gentiles.       And    bow    down    their    back    alway.       The 

Hebrew  of  the  psahnsays  :  "  Make  their  loins  continually 
to  shake."  Both  are  images  of  servile  fear.  They  know 
nothing  of  the  freedom  of  a  Christian  man,  in  which  they 
can  look  joyfully  to  God  as  their  loving  Father,  but  are 
in  bondage  to  their  laws,  the  interpreters  of  these  laws, 
and  even  to  God.  (See  Acts  15  :  10,  28  ;  2  Cor.  3  :  16,  17  ; 
Gal.  4 :  24.) 

(B.)  This  Partial  Rejection  of  Israel,  not  Eter- 
nal, BUT  Temporary  (vers.  11-33). 

(rt.)  TJic  Conversion  of  the  Gentiles  through  this  Rejeetion 
of  Israel,  and  the  Ultijiiate  Conversion  of  Israel 
through  the  Gentiles. 

11-15.  I  say  then,  Did  they  stumble  that  they  might  fall  ?  God  forl)id  : 
but  by  their  fall  salvation  is  come  unto  the  Gentiles,  for  to  provoke  them 
to  jealousy.  Now  if  their  fall  is  the  riches  of  the  world,  and  their  lo.ss  the 
riches  of  the  Gentiles  ;  how  much  more  their  fulness  1 

But  I  speak  to  you  that  are  Gentiles.  Inasmuch  then  as  I  am  an  apostle 
of  Gentiles,  I  glorify  my  ministry  :  if  by  any  means  I  may  provoke  to  jealousy 
the7n  that  are  my  flesh,  and  may  save  some  of  them.  For  if  the  casting 
away  of  them  is  the  reconciling  of  the  world,  what  shall  the  receiving  of 
them  be,  but  life  from  the  dead  ? 

Ver.  II.  Did   they   stumble,    that    they   might  fall? 

Was  their  fall,  asks  the  objector,  the  ultimate  end  for 
which  God  allowed  them  to  stumble?  As  in  Heb. 
4:11,  to  fall  means  "everlasting  destruction."  God 
forbid.  (Comp.  3  : 4.)  By  their  fall,  salvation  to  the 
Gentiles.  The  be.st  comment  on  this  clause  is  Acts 
1 3  :  46.     (Comp.  Matt.  2 1  :  43  ;  22:9;  Acts  28  :  28.)     The 


230  THE  EPISTLE  TO  THE  ROMANS.  [xi.  11,  12. 

rejection  of  the  Gospel  by  the  Jews  was  the  occasion 
for  its  being  preached  to  the  Gentiles.  Had  the  Jews 
accepted  Christ,  God  would  doubtless  have  brought  the 
Gospel  to  the  Gentiles  in  some  other  way.  But  such 
being  the  case,  this  is  the  mode  in  which  the  conversion 
of  the  Gentiles  was  accomplished.  "  Not  that  God  willed 
that  the  Israelites  should  fall,  but  because,  as  they  were 
to  fall  by  their  own  fault.  He  directed  this  calamity  of 
theirs  to  good,  partly,  so  far  as  the  Gentiles  were  con- 
cerned, to  their  salvation,  and,  partly,  so  far  as  the  Jews 
were  concerned,  to  wrest  them  from  ruin  by  their  em- 
ulation of  the  Gentiles  "  (Calovius).  For  to  provoke 
them  to  Jealousy,  (Comp.  10:19.)  "  Jealousy,"  in  a 
good  sense.  The  knowledge  that  the  Gentiles  enjoy  the 
exalted  spiritual  blessings,  intended  originally  for  the 
Jews,  will  fill  them  with  the  desire,  previously  absent,  to 
obtain  their  gifts.  (Comp.  Rev.  3  :  9).  This,  then,  is 
the  very  reason  of  "that  they  might  fall." 

Ver.  12.  If  their  fall  is  the  riches  of  the  world,  i.  e. 
the  cause  of  riches.  The  world  is  enriched  by  their  fall, 
since  their  rejection  of  Christ  is  the  means  for  preach- 
ing His  unsearchable  riches  to  the  world  (Eph.  3:5;! 
Tim.  3  :  16).  Their  loss.  God's  loss,  or  the  Church's 
loss  of  the  Jews.  Lit.  :  "  The  diminution  "  of  the  num- 
ber of  true  children  of  God  among  the  Jews.  Some 
understand  the  word  quantitatively,  as  though  the  mean- 
ing were  :  "  If  the  few  Jews  who  remain  faithful  enrich 
the  Gentiles."  But  this  seems  contrary  to  the  general 
use  of  the  word.  The  riches  of  the  Gentiles.  Since  when 
the  Jews  reject  the  Gospel,  one  nation  after  another 
becomes  the  subject  of  its  power  and  grace.  How  much 
more  their  fulness,  i.  e.  the  repair  of  this  loss,  that  which 
fills  up  the  gap,  made  the  apostasy  of  some,  their  com- 
plement,  their    full    number.      Calvin    and    Calovius 


XI.  13,  14]        ISRAEL'S  REJECTION  TEMPORARY.  231 

understand  the  application  as  past,  viz.:  "If  they  had 
received  the  Gospel,  their  faith  would  have,  produced  far 
more  fruit  than  did  their  unbelief."  But  the  reference 
must  be  future.  The  argument  shows  that  the  fall  of 
the  Jews  brings  a  blessing  to  the  world  ;  then,  indirectly 
through  the  conversion  of  the  Gentiles,  to  the  Jews 
themselves  ;  and  then  further  reacts,  through  the  final 
conversion  of  the  Jews,  again  upon  the  Gentiles. 

Ver.  13.  But  I  speak  to  you  that  are  Gentiles.  Paul 
had  been  contending  against  Jewish  particularism.  Now 
he  anticipates,  with  his  answer,  the  opposite  extreme  of 
Gentile  particularism.  The  Gentiles  could  readily  regard 
the  privileges  of  the  Gospel  almost  exclusively  theirs, 
since  the  Jews  had  rejected  them.  They  might  be  dis- 
posed to  censure  Paul,  "  the  apostle  of  the  Gentiles,"  for 
his  assertion  of  the  claims,  and  proclamation  of  the  future 
of  Israel.  He  answers :  I  glorify  my  ministry.  No 
narrow  and  contracted  view,  adapted  simply  to  present 
relations,  does  he  take.  The  sweep  of  his  vision  is  far- 
reaching.  Looking  far  into  the  future,  he  sees  that  the 
greatest  blessings  will  come  to  the  Gentiles  by  the  con- 
version of  Israel.  Hence,  as  the  Apostle  to  the  Gentiles, 
he  labors  for  the  conversion  also  of  Israelites,  since  God's 
purposes  of  love  for  the  Gentiles  cannot  be  completed, 
until  the  promises  concerning  the  Jews  be  fulfilled. 

Ver.  14.  If  I  may  provoke  to  jealousy,  i.  e.  If  I  may 
infuse  into  any  of  my  kinsmen  the  desire  to  enjoy  the 
blessings,  that  were  first  offered  them,  but  are  now 
possessed  chiefly  by  the  Gentiles — God's  second  choice. 
(See  ver.  11.)  And  may  save  some.  He  does  not  ex- 
pect the  conversion  of  the  entire  nation  during  his  life- 
time, but  he  wants  to  make  the  beginning.  Men  are 
converted  not  in  mass,  but  as  individuals.  He  can  save 
his    countrymen    by    bringing   them    the    Gospel    (Rom. 


232  THE  EPISTLE  TO  THE  ROMANS.  [xi.  15. 

I  :  16).  Men  are  said  also  in  i  Cor.  7:16;  9  :  22  ;  i  Tim. 
4  :  16,  to  save  other  men.  This  saving  of  some  is  simply 
a  portion  of  the  preparation  for  the  ultimate  "  fulness  " 
or  complement  of  ver.  12. 

Ver.  15.  A  repetition  and  interpretation  of  ver.  12.  If 
the  casting  away  is  the  reconciling  of  the  world,  i.  e.  If, 
through  their  being  rejected,  the  world  comes  to  know 
Christ,  and  thus  large  numbers  be  reconciled  to  God. 
What  shall  the  receiving  of  them  be?  What  will  not 
the  effect  be,  when  they  are  converted  in  mass,  and  ac- 
knowledged by  God  as  His  children  ?  .  But  life  from  the 
dead.  The  return  of  the  Jews  will  infuse  new  life  into 
Christianity,  then  in  such  a  state  of  spiritual  torpor,  that 
it  might  be  regarded  dead  ;  just  as  Paul's  conversion 
brought  new  life  to  the  Apostolic  Church,  and  the  con- 
version of  the  German  tribes  brought  new  life  to  Medi- 
aeval Christianity.  We  cannot  find  here,  however,  as 
some  have  done,  the  prophecy  that  the  conversion  of  the 
Jews  will  immediately  precede  the  resurrection  from  the 
dead.  Luther's  interpretation  is  that  "  the  dead  Jews 
shall  be  raised  to  life  by  the  example  of  the  heathen." 
But  the  protasis  of  this  sentence  seems  clearly  to  require 
that  the  effect  described  in  the  second  clause  is  one  upon 
the  world,  "  life  from  the  dead,  for  the  world." 

{b^   Warnings  to  the   Converted  Gentiles,   because  of  the 
Spiritual  Privileges  they  have  Reeeived. 

16-24.  And  if  the  firstfruit  is  holy,  so  is  the  lump :  and  if  the  root  is 
holy,  so  are  the  branches.  But  if  some  of  the  branches  were  broken  off, 
and  thou,  being  a  wild  olive,  wast  grafted  in  among  them,  and  didst  become 
partaker  with  them  of  the  root  of  the  fatness  of  the  olive  tree  ;  glory  not 
over  the  branches  :  but  if  thou  gloriest,  it  is  not  thou  that  bearest  the  root, 
but  the  root  thee.  Thou  wilt  say  then,  Branches  were  broken  off,  that  I 
might  be  grafted  in.  Well ;  by  their  unbelief  they  were  broken  off,  and 
thou  standest  by  thy  faith.     Be  not  highminded,  but  fear  :  for  if  God  spared 


XI.  i6.J  CONVERTED  GENTILES  WARNED.  233 

not  the  natural  branches,  neither  will  he  spare  thee.  Behold  then  the  good- 
ness and  severity  of  God  :  toward  them  that  fell,  severity ;  but  toward  thee, 
God's  goodness,  if  thou  continue  in  his  goodness:  otherwise  thou  also shalt 
be  cut  off.  And  they  also,  if  they  continue  not  in  their  unbelief,  shall  be 
grafted  in  :  for  God  is  able  to  graft  ihemin  again.  For  if  thou  wast  cut  out 
of  that  which  is  by  nature  a  wild  olive  tree,  and  wast  grafted  contrary  to 
nature  into  a  good  olive  tree :  how  much  more  shall  these,  which  are  the 
natural  braitc/ws,  be  grafted  into  their  own  olive  tree  ? 

Ver.  16.  And  if  the  firstfruit  is  holy.  A  declaration 
concerning  how  well  grounded  is  the  view  of  the  final 
conversion  of  Israel.  The  seed  of  the  Word  may  en- 
counter many  calamities  which  seem  to  defer  all  prospects 
of  the  ultimate  harvest,  but  through  them  all  the  life, 
inherent  in  it,  is  preserved  and  forces  its  way,  until  the 
end  is  at  last  reached.  The  illustration  here  is  from  the 
heave-offering  of  Numb.  15  :  19-21.  The  firstfruits  of 
dough,  not  of  grain,  are  referred  to.  Of  every  baking,  a 
portion  was  to  be  set  aside  ;  and  from  this  a  cake  was  to 
be  baked  for  the  priests.  This  act  consecrated  the  entire 
mass  of  dough.  The  firstfruits  stand  for  the  patriarchs. 
This  is  determined  by  the  fact  that  in  the  second  figure 
here  used,  the  root  must  have  this  meaning  ;  and  the 
connection  makes  it  clear,  that  "  firstfruits  "  and  "  root  " 
must  designate  the  same  thing.  The  lump,  then,  refers 
to  all  the  chosen  people.  Holy,  with  respect  to  the  pa- 
triarchs, both  externally  and  internally,  but  with  respect 
to  Israel  not  primarily  by  internal,  but  by  external  holi- 
ness, as  in  I  Cor.  i  :  24,  i.  e.  they  are  brought  within  the 
sphere  in  which  the  means  of  grace  are  administered  ; 
and  these  means  are  never  without  some  saving  fruit  (Is. 
55  :  1 1).  "  The  firstfruits  or  patriarchs  he  calls  holy,  not 
by  nature,  but  by  grace,  because  they  believed  the  prom- 
ise concerning  the  Messiah,  and,  by  faith,  served  God  in 
righteousness  and  holiness.  To  these  patriarchs,  the 
promise  was  made  :  *  I  will  be  thy  God  and  of  thy  seed 


234  THE  EPISTLE   TO   THE  ROMANS.  [xi.  i6.  17. 

after  thee.'  Wherefore  the  posterity  of  these  patriarchs 
he  calls  holy  in  the  same  way  ;  since  it  has  not  been 
altogether  rejected,  without  a  holy  remnant  being  left, 
i.  c.  some  believing  Jews,  however  few,  in  whom  the 
promise,  made  to  the  fathers,  is  fulfilled  "  (HUNNIUS). 
If  the  root  is  holy.  The  figure  is  changed,  because  that 
of  "  the  firstfruits "  is  not  adequate.  An  additional 
thought  is  to  be  presented  in  the  succeeding  verse,  which 
the  figure  of  "  firstfruits "  will  not  supply.  The  Jews 
who  rejected  Christ  separated  themselves  from  the  root, 
i.  e.  from  the  patriarchs,  all  whose  aspirations  in  life  and 
death  were  directed  to  the  coming  Messiah.  So  are  the 
branches,  viz.  as  long  as  they  are  united  with  the  root 
(ver.  17).  All  this  shows  that  the  mission  of  Israel  has 
not  been  a  failure,  and  that  there  is  no  reason  for  de- 
spising it.  Even  to-day,  the  Jews  should  not  be  objects 
of  the  scorn  and  contempt  of  Christians.  While  their 
predominantly  mercenary  character  and  spirit  truly  show 
the  work-righteousness  that  pervades  their  religious  life, 
God  is  constantly  preserving  from  those  called  out  from 
them  a  seed  for  a  future  harvest. 

Ver.  1 7.  But  if  some  of  the  branches  were  broken  off. 
The  reference  is  to  the  Jews  who,  in  rejecting  Christ, 
separated  themselves  from  the  promises  made  to  their 
ancestors  and  the  religious  life  that  had  been  sustained 
thereby.  Thou  wast  grafted  in.  Even  though  shoots 
from  another  source  be  grafted  in,  these  shoots  live  not 
from  their  native  strength,  but  from  the  life  of  the  plant 
into  which  they  have  been  grafted.  The  meaning  is  that 
the  spirituallife  of  Gentile  Christians  is  dependent  upon 
their  organic  connection  by  faith  with  the  promises  made 
to  the  patriarchs,  and  the  plan  of  salvation  prepared  by 
God  through  Israel.  The  very  root  which  produced  the 
branches  that    have    fallen    off,  sustains    the    engrafted 


XI.  iS,  19.]  CONVERTED  GExVTILES  WARNED.  235 

branches.  The  Apostle  was  not  ignorant  that  the  shoot, 
grafted  upon  a  new  stock,  retains  the  peculiarities  of  the 
stock  whence  it  has  been  cut  ;  but  it  was  foreign  to  his 
purpose  to  enter  into  all  the  details  of  the  process  of  graft- 
ing. No  illustration  dare  be  pressed  to  all  possible  ap- 
plications. All  that  he  desires  to  show  is  that  the  branch 
that  is  grafted  must  derive  all  its  nourishment  from  the 
root  of  the  plant  upon  which  it  is  grafted.  Root  of  the 
fatness,  i.  e.  root  which  is  the  source  of  the  fatness ;  that 
whence  all  the  blessings  of  salvation  come.  Glory  not 
over  the  branches,  i.  e.  It  is  altogether  out  of  place  for 
you,  who  owe  all  that  you  have  to  the  blessings  of  sal- 
vation provided  through  the  Jews,  to  boast  even  over  those 
among  them  who  have  fallen,  especially  as  it  is  a  matter 
of  pure  grace  that  you  are  found  in  their  place. 

Ver.  18.  But  if  thou  gloriest.  The  thought  is :  "  Sup- 
pose you  do  glory.  How  foolish!  You  act  as  though 
Judaism  were  indebted  to  you,  and  in  utter  forgetfulness 
of  how  much  you  owe  to  Judaism.  You  act  as  though 
grace  and  salvation  were  rooted  in  you,  and  the  salvation 
of  the  patriarchs  were  in  some  way  dependent  upon  their 
relation  to  you.  You  forget  the  root  which  sustains 
your  own  life.  You  have  been  admitted  into  the  fellow- 
ship of  the  patriarchs,  and  owe  all  that  you  have  and  arc 
to  what  has  come  to  you  through  the  Jews."  "  The 
Gentiles  become  God's  people  by  means  of  the  Jews,  not 
the  Jews  by  the  instrumentality  of  the  Gentiles.  In  view 
of  this  fact,  the  contempt  of  the  latter  becomes  absurd, 
and  even  perilous  "  (Godet). 

Ver.  19.  Intensely  ironical.  Thou  wilt  say  they.  The 
thought  is:  "  Pray  do  not  think  that  these  branches  were 
broken  off  for  the  express  purpose  of  making  room  for 
you  !  " 

Ver.  20.   By  their  unbelief,  they  were  broken  off.     This 


236  THE  EPISTLE   TO   THE  ROMANS.  [xi.  20-22. 

verse  declares  that  it  is  not  by  God's  will  that  these 
branches  were  broken  off.  They  separated  themselves  from 
the  root.  The  cause  lies  not  in  God,  but  in  themselves. 
But  the  cause  of  the  converted  Gentiles'  enjoyment  of 
the  blessings  of  divine  grace  is  ascribed  altogether  to 
God.  Thou  standest  by  thy  faith  ;  and  this  faith  is  a 
gift  of  God  (5:2;  Eph.  2  :  8).  God  did  not  break  off 
the  natural  branches,  to  make  room  for  you  ;  but  when 
they  broke  off,  through  man's  abuse  of  his  freedom,  you 
were  placed  there  by  God's  grace,  and  alone,  by  this 
same  grace,  you  remain. 

Ver.  21.  If  God  spared  not  the  natural  branches.  If 
the  natural  branches  were  broken  off  by  their  separation 
of  themselves  from  the  root  out  of  which  they  grew,  the 
danger  of  such  separation  on  the  part  of  the  engrafted 
branches  seems  still  more  imminent.  The  loss  of  faith 
is  possible.  The  example  of  the  broken-off  branches 
should,  therefore,  only  stimulate  to  earnestness,  lest  their 
high  privileges  be  lost. 

Ver.  22.  Behold  then  the  goodness  and  severity.  Of 
these  two  attributes  of  God,  "goodness"  (lit.  "mild- 
ness ")  comes  first.  "  Severity,"  that  which  cuts  off,  that 
which  is  inflexible  in  its  rigor.  Towards  them  that  fell, 
i.  e.  the  disbelieving  and  rejected  Jews.  God  deals  with 
them  according  to  the  full  measure  of  His  retributive 
justice.  Towards  thee,  God's  goodness.  It  is  not,  there- 
fore, a  matter  of  justice  that  the  believing  Gentile  en- 
joys such  privileges.  In  ascribing  it  to  God's  "  mildness," 
all  man's  merit  is  excluded.  Nothing  is  left,  on  account 
of  which  the  recipient  of  this  goodness  may  exalt  him- 
self over  others.  If  thou  continue.  Thus  we  are  clearly 
taught  the  possibility  of  a  fall  from  grace.  Men  can  turn 
themselves  away  from  God's  goodness,  and  thus  be  cut 
off.     This  cannot  be  referred  to  any  hypocritical  or  merely 


XI.  23-]  CONVERTED  GENTILES  WARNED.  237 

professed  faith  ;  for  these  branches  actually,  and  not 
merely  seemingly,  were  grafted  into  the  olive  tree,  and 
made  partakers  of  the  root  (ver.  17).  Inasmuch  as  what 
happened  to  the  natural  branches  will  be  repeated  also  in 
those  that  are  engrafted,  when  their  circumstances  are 
the  same,  i.  e.  when  the  grace  of  God  is  persistently 
opposed,  no  one  can  justly  glory  ;  there  is  nothing 
in  him  that  has  determined  the  favor  of  God.  He 
can  boast  of  nothing  but  the  tender  mercy  of  God  in 
Christ. 

Ver.  23.  And  they  also.  The  Jews  who  reject  Christ. 
This  cannot  refer  to  all  individuals.  The  Apostle  is 
speaking  of  the  nation.  Individuals  perish ;  but  the 
race  continues.  The  identity  of  the  "  they  "  who  rejected 
Christ,  then,  and  of  those  who  would  be  grafted  in,  must, 
therefore,  be  that  of  the  race.  If  they  continue  not  in  their 
unbelief,  i.  e.  Whenever  Jews  yield  to  the  pleadings  of 
divine  grace  and  accept  Christ  as  their  Saviour.  This  does 
not  necessarily  exclude  the  return  of  individuals  to  the 
faith  they  had  once  held,  but  the  scope  of  time  involved 
is  so  vast,  that  this  may  be  regarded  here  as  exceptional. 
For  God  is  able  to  graft  them  in  again.  The  appeal  to 
the  Divine  Omnipotence  implies  the  great  difficulty  con- 
nected with  their  return.  It  also  declares  that  man's  re- 
turn is  all  of  God.  But  man's  will  can  at  any  stage  op- 
pose an  effectual  bar  to  this  work  of  God.  Thus  vers. 
22,  23  teach  the  three  doctrines  of  the  amissibility,  the 
recoverableness  and  the  resistibility  of  God's  grace.  "  It 
may,  indeed,  be  alleged,  that  the  Apostle  is  here  dealing 
not  so  much  with  particular  individuals,  as  with  the 
people  collectively.  But,  at  all  events,  he  expected,  in 
his  own  day,  to  see  a  partial  fulfilment  of  his  hopes  in 
the  case  of  fallen  individuals,  ver.  14;  and,  besides,  we  are 
warranted  in  drawing  inferences  from  the  course  of  history 


238  THE  EPISTLE  TO  THE  ROMANS.  [xr.  24. 

in  a  nation  collectively  to  that  of  particular  individuals" 
(Philippi). 

Ver.  24.  How  much  more  shall  these,  i.  e.  How  much 
more  natural  is  it  for  the  Jews  to  be  converted  to  Chris- 
tianity, than  for  Gentiles  to  enter  into  the  communion  of 
the  Church,  The  antagonism  of  Judaism  to  Christianity 
is  entirely  contrary  to  God's  order.  The  Jewish  foe  of 
Christianity  cuts  himself  off  from  everything  glorious  in 
the  past  history  of  the  nation,  and,  on  returning,  enters, 
by  becoming  a  Christian,  into  the  full  inheritance  of  all 
that  is  promised  in  the  O.  T.  He  only  is  faithful  to  the 
Scriptures  he  has  ever  professed  to  revere.  But  the 
Gentile  Christian  breaks  with  his  entire  past,  and,  for  a 
long  time,  his  heathen  prejudices  and  habits  color  and 
modify  his  conception  of  Christianity.  Their  own  olive 
tree.  The  Patriarchal,  which  has  now  become  the  Chris- 
tian Religion.  "  Since,  therefore,  Gentiles  have  been 
brought  into  the  Church,  who  will  doubt  concerning  the 
restoration  of  the  Jews?  "  (Baldwin). 


(^.)   Tlie  Final  Conversion  of  Israel  (vers.  25-30). 

25-30.  For  I  would  not,  brethren,  have  you  ignorant  of  this  mystery, 
lest  ye  be  wise  in  your  own  conceits,  that  a  hardening  in  part  hath  befallen 
Israel,  until  the  fulness  of  the  Gentiles  be  come  in ;  and  so  all  Israel  shall 
be  saved  :  even  as  it  is  written, 

There  shall  come  out  of  Zion  the  Deliverer ; 

He  shall  turn  away  ungodliness  from  Jacob  : 

And  this  is  my  covenant  unto  them, 

When  I  shall  take  away  their  sins. 
As  touching  the  gospel,  they  are  enemies  for  your  sake  :  but  as  touching  the 
election,  they  are  beloved  for  the  fathers'  sake.     For  the  gifts  and  the  call- 
ing of  God  are  without  repentance. 

Ver.  25,  The  words.  For  I  would  not  have  you  igno- 
rant, introduces    a  statement   of    particular    importance 


XI.  25-]  FINAL  CONVERSION  OF  ISRAEL.  239 

(1:13;  I  Cor.  10  :  I  ;  12:1;  2  Cor.  i  :  8  ;  i  Thess.  4 :  13). 
Of  this  mystery.  The  New  Testament  use  of  the  word 
"mystery"  should  be  noted,  as  that  which,  while  of  it- 
self unable  to  be  known,  has  been  proclaimed  in  divine  reve- 
lation. As  such  it  is  often  applied  to  the  mystery  of 
redemption  through  Christ  (Rom.  16  :  25  ;  i  Cor.  2  :  7-10; 
Eph.  3  :  3-5).  That  a  hardening.  (See  v.  7  ;  9:8.)  Lest 
ye  be  wise,  viz.  by  your  conjectures  concerning  the 
future  of  Israel,  and  God's  purposes  with  reference  to  it. 
In  part,  i.  e.  Not  all  have  believed,  and,  therefore,  a 
portion  have  been  hardened.  Hath  befallen  Israel  until. 
The  effects  of  the  hardening  are  to  continue,  i,  e.  the 
great  mass  of  the  Israelitic  people  will  remain  hardened 
until  the  time  mentioned.  The  fullness  of  the  Gentiles. 
(See  note  on  ver.  12.)  The  Gentiles  wlio  are  to  fill  up 
the  gap  that  has  been  made  by  the  loss  of  so  many  of  the 
chosen  people.  "  It  might  be  said  that  when  once  the 
rent  made  in  God's  kingdom  by  Israel's  apostasy  is 
repaired  by  the  supplement  from  the  Gentiles,  there  will 
then  be  no  room  for  all  Israel  (ver.  26),  and  that,  too,  as  a 
supplement  to  enter.  But  here  also  we  must  not  press 
the  figure  too  strictly.  In  one  aspect,  the  Gentiles  are 
admitted  to  Israel's  place,  and,  in  the  other,  Israel  itself 
returns  to  its  former  place"  (PlIILlPPl).  Become  in,  viz. 
into  that  communion  of  the  people  of  God  which  has 
been  symbolized  by  the  olive  tree. 

Vers.  26,  27.  And  so  all  Israel  shall  be  saved.  The 
entire  context  (vers.  12,  23,  30,  32)  forbids  us  to  inter- 
pret this  as  the  spiritual  Israel,  or  even  the  comparatively 
small  number  of  Israelites  who,  from  time  to  time,  will 
be  converted  to  Christ.  This  argument  of  Paul  loses  all 
point  in  that  way.  It  means  that  the  Jewish  nation  will 
become  a  Christian  nation,  like  others  among  whom  the 
Gospel  of  Christ  is  externally  revered  and  brings   forth 


240  THE  EPISTLE  TO  THE  ROMANS.  [xi.  26,  27. 

saving  fruit  in  individual  lives  of  a  large  multitude. 
This,  then,  does  not  necessarily  mean  that,  at  the  time  in 
prospect,  every  Jew  will  be  brought  to  Christ ;  but  the 
hostility  of  the  race  to  Christ  will  cease,  and  large  num- 
bers of  them  become  Christians  both  in  profession  and  at 
heart.  There  seems  to  be  no  obscurity  whatever  about 
the  prophecy.  "  These  words  of  the  Apostle  are  not 
received  in  a  uniform  sense  by  expositors.  Some  under- 
stand, by  the  name  of  Israel,  not  the  Jewish  people,  but 
all  believers  without  distinction.  There  are  others  who 
think  that,  by  this  mystery,  the  Apostle  wants  to  indi- 
cate that,  before  the  day  of  judgment,  a  great  multitude 
of  Jews  will  be  converted  to  the  Christian  faith.  While 
neither  interpretation  is  impious,  yet  when  the  entire 
context  of  the  Apostle  is  more  carefully  examined,  the 
latter  explanation,  I  think,  is  more  in  harmony  with  the 
words  and  present  purpose  of  Paul.  For  since  what 
immediately  precedes  treats  expressly  of  the  Jewish  peo- 
ple, and  the  Apostle  himself  so  comprises  this  mystery 
concerning  the  salvation  of  Israel,  as  in  what  follows  he 
clearly  shows  he  is  speaking  of  the  Jews,  the  interme- 
diate words  seem  also  such  as  should  be  interpreted  of 
the  Jews.  This  is  seen,  besides,  from  the  fact  that  the 
Apostle  calls  it  a  mystery.  But  if  the  sense  had  been 
that  all  believers  of  every  nation  would  be  saved,  this 
certainly  was  already  known  to  the  Roman  Christians, 
and  was  not  a  new  mystery.  Furthermore,  it  is  certain 
that  these  words  are  connected  by  the  causal  conjunction 
with  those  which  are  before,  and  depend  upon  them,  and 
are  the  reason  or  cause  of  the  preceding  assertion  why 
the  Jews  could  be  inserted  anew  into  their  own  olive 
tree  "  (HUNNIUS).  "  He  calls  what  he  had  said  and  was 
about  to  say  concerning  the  conversion  of  the  Jews  '  a 
mystery  ' ;  for  on  account   of  the   extreme   obstinacy  of 


XI.  26,  27-]  FINAL  CONVERSION  OF  ISRAEL.  241 

that  people  such  conversion  seemed  to  the  Gentiles  very 
difficult,  and  to  many  altogether  incredible.  Hence  he 
calls  it  a  mystery.  For  he  presents  this  mystery,  in 
order  that  the  Gentiles  might  not  seem  to  themselves  to 
be  wise,  i.  e.  as  a  remedy  for  their  pride,  lest  they  might 
exalt  themselves  above  the  Jews,  whom  God,  neverthe- 
less, in  His  own  time,  will  call  back  again  into  the 
Church.  .  .  .  As  the  fulness  of  the  Gentiles  does  not 
denote  each  and  every  nation,  but  a  great  part  of  their 
number,  so  we  are  not  to  hope  for  the  conversion  and 
salvation  of  each  and  every  Jew.  It  is  apparent,  there- 
fore, that  Paul  is  prophesying  concerning  a  peculiar  con- 
version of  the  Jews,  the  greater  part  of  whom,  before  the 
last  day,  will  acknowledge  the  Messiah,  and  be  brought 
to  the  faith  of  Christians.  Although  this  prophecy  has 
not  yet  been  fulfilled,  nevertheless  we  doubt  not  that  it 
shall  certainly  occur ;  the  time  is  known  only  to  God, 
and,  hence,  it  is  a  mystery  also  to  us  "  (Baldwin). 

LUTHARDT  has  correctly  said  that  the  history  of  the 
interpretation  of  this  passage  in  the  Lutheran  Church 
is  a  warning  concerning  allowing  Exegesis  to  be  dom- 
inated by  Dogmatics.^  Luther's  earlier  position  is  that 
which  is  above  given.  Thus,  in  1521,  he  says:  '*  It  is 
certain  that  the  Jews  will  yet  say  to  Christ:  '  Blessed  be 
He  that  cometh  in  the  name  of  the  Lord.'  This  is 
prophesied  by  Moses  (Dcut.  9:30,  31),  also  by  Hosea 
(3  :4,  5),  and  Azariah  (2  Chron.  15  :  2-5).  .  .  .  But  this 
passage  cannot  be  understood  of  the  Jews  of  to-day.  St. 
Paul  says :  '  Blindness  in  part  has  come  upon  Israel, 
until,'  etc.  God  grant  that  this  time  may  be  near, 
Amcn."^  In  1523,  he  expresses  the  hope  that  the  new 
light   of  the   Gospel  will    bring  many  to   Christ.     That 

^  Die  Lehre  von  den  letzteti  D/ngeii,  Leipzig,  1S61,  p.  1 1 1. 
"  Works,  Erl.  Ed.  (ist  cd.)  10:  231  sq. ;  (2d  ed.)  10  :  244  sq. 
16 


242  THE  EPISTLE   TO  THE  ROMANS.  [xi.  26,  27, 

hitherto  they  had  not  been  converted,  he  ascribes  as  due, 
in  large  measure,  not  to  their  own  obstinacy,  but  to  the 
manner  in  which  they  had  seen  and  heard  Christianity 
represented  to  them  by  the  Papists.  But  from  1538 
there  is  a  change.  In  1543,  the  renunciation  of 
Christianity  by  some  fanatics  and  their  transfer  to 
Judaism,  and  the  visits  of  several  Rabbis  to  Luther  to 
persuade  him  to  become  a  Jew,  excited  his  indignation, 
so  that  it  found  expression  in  a  little  book,  "  Of  the  Jews 
and  their  Lies."^  Henceforth  he  has  no  hopes  of  the 
Jews.  This  verse  he  says  means  something  quite 
different.  But,  as  LUTHARDT  notes,  he  attempts  no  ex- 
planation of  it.  It  is  a  mystery  still.  Lutheran  theo- 
logians, with  some  few  exceptions,  as  HuNNIUS  and 
Baldwin  above  noted,  and  H utter,  Gesner,  Mylius, 
Meisner,  Hafenreffer,  etc.,  followed  Luther. 
Gerhard,  with  great  caution  and  discrimination,  citing 
and  weighing  the  arguments  on  both  sides,  returns  to 
the  older  exposition,  guarding  against  chiliasm,  limiting 
the  "  universality  "  to  a  very  great  number,  and  main- 
taining that  the  details  of  the  prophecy  can  only  faintly 
be  understood  in  advance. 

It  is  interesting  to  note  the  chief  arguments  which 
Gerhard  quotes  as  used  against  the  literal  interpretation. 
They  are  briefly  :  "  Such  a  universal  conversion  of  the  Jews 
before  the  last  day  cannot  be  expected:  i.  On  account 
of  the  threefold  curse  under  which  they  rest :  the 
general  (Deut.  27  :  15)  ;  the  peculiar  (Matt.  27:25);  the 
words  of  Christ  through  David  (Ps.  69 :  22,  23).  2.  On 
account  of  their  obstinate  rejection  of  the  means  of  con- 
version and  salvation.  3.  On  account  of  Paul's  prediction 
that  the  revelation  of  Anti-Christ  will  be  the  last 
especially  memorable  work  of  God  before  the  end  of  the 

^  Erl.  Ed.  32  :  99-274. 


XI.  26,  27-]  FINAL  CONVERSION  OF  ISRAEL.  243 

world  (i  Thess.  2:8).  [But  these  theologians,  with 
Luther,  regarded  the  Pope  as  Anti-Christ,  and  found, 
therefore,  no  room  for  so  important  an  event  as  the  con- 
version of  the  Jews.]  4.  On  account  of  the  duration  of 
the  call  to  the  Gentiles,  which,  according  to  Luke 
21  :  24  sq.,  is  extended  to  the  end  of  the  world.  ...  5.  On 
account  of  the  uniformity  to  be  expected  in  the  conver- 
sion of  the  Jews,  and  of  the  fulness  of  the  Gentiles.  For 
as  the  conversion  of  Gentiles  was  not  made  at  once,  but 
successively,  so  the  Jews,  it  would  seem,  should  be  con- 
verted here  and  there,  and  successively.  ...  6.  On  ac- 
count of  the  prediction  of  Christ  and  the  Apostles  con- 
cerning the  paucity  of  believers,  and  the  multitude  of 
heresies  about  the  end  of  the  world."  ^ 

Among  Lutheran  interpreters  of  the  present  century, 
Besser  is  almost  alone  in  his  long  argument  to  prove  that 
no  universal  or  even  relatively  universal  conversion  of  the 
Jews  to  Christ  before  the  end  of  the  world  can  be  meant. 
His  argument  is  briefly:  i.  The  use  of  "  thus,"  not  of 
"then,"  at  the  beginning  of  ver.  26.  2.  The  application 
of  "  all  Israel  "  to  the  great  body  of  Israelites  at  a  certain 
period  in  this  world's  history  does  not  satisfy  the  com- 
prehensiveness of  the  expression  "  all  "  ;  and,  besides,  con- 
tradicts the  New  Testament  conception  of  the  gifts  of 
God's  grace  being  independent  of  descent  according  to 
the  flesh.  3.  It  implies  a  change  in  the  plan  of  salva- 
tion, if  God  at  one  period  hardens  one  portion  of  Israel, 
and  at  another  period  saves  all  Israel  through  faith,  and 
conflicts  with  the  warning  of  Heb.  3:8.  4.  It  conflicts 
with  the  idea  of  ver.  15  of  the  new  life  that  is  to  enter 
the  Church  with  the  event  here  mentioned.  For  if  the 
number  of  the  Gentiles  that  are  to  be  saved  is  completed, 
and  "  all  Israel "  is  saved  there  can  be  no  future  develop- 

"^ Loci  Theologici  (Preuss),  ix.  108  seq. 


244  ^-^^^  EPISTLE   TO  THE  ROMANS.  [xi.  26,  27- 

ment  of  the  Church.  5.  It  conflicts  with  the  second 
sentence  of  9  :  6. 

Against  all  these  objections,  we  ask  only  the  careful 
reading  of  the  entire  argument  of  this  Epistle,  and  espe- 
cially of  this  chapter.  T\\q  first  of  Besser's  arguments  we 
believe  is  completely  answered  by  "  until  "  of  ver.  25.  ;  the 
.y^f(?/z</ by  a  comparison  with  i  Kings  12:  i  ;  2  Chron.  12: 
I  ;  Dan.  9:11,  and  the  remembrance  that  this  is  simply  an 
unfolding  of  God's  plans  in  bringing  His  grace  to  all  men 
of  all  nations ;  the  tJiird,  by  the  fact  that  the  hardening 
of  Israel  has  been  by  their  own  fault,  and  not  from  any 
lack  of  God's  grace  (10:3),  and  that  in  the  period 
prophesied  there  can  be  no  change  in  the  way  of  salva- 
tion, and  even  then  every  Israelite  will  have  the  same 
power,  as  his  kinsmen  to-day,  to  resist  God's  grace — 
God's  prophecies  in  no  way  annul  the  freedom  of  man's 
will  in  antagonizing  His  purposes ;  the  fourtJi,  that  the 
external  conversion  of  Israel,  and  even  the  inner  conver- 
sion of  all  who  are  to  be  saved^ — which  is  not  stated  or 
meant — would  still  leeive  enough  for  the  activity  of  the 
Church  in  the  development  of  the  Christian  life  of  its 
members,  and  the  work  of  their  sanctification  ;  and  the 
fifth,  by  the  consideration  that  9 : 6  clearly  refers  to 
"  Israel  "  in  a  different  sense,  since  the  meaning  must  be 
determined  by  the  argument  of  the  two  chapters. 

We  add  the  judgments  of  a  few  modern  expositors  : 
''  A  survey  of  the  entire  line  of  argument  shows  incon- 
trovertibly  that  here  the  discourse  is  concerning  Israel 
only  in  the  national  and  proper,  and  not  in  the  figurative 
sense  ;  for,  throughout,  the  contrast  between  Israel  and 
the  Gentile  world  is  maintained  "  (Luthardt).i  "  'AH 
Israel,'  in  contrast  with  'in  part'  of  ver.  25,  can  be  un- 
derstood  of   nothing  else  than   the    entire    sum    of    the 

1  Die  lehre  voi  dcm  Ictzten  Dingen,  p.  113. 


xr.  26,  27.]  FINAL  CONVERSION  OF  ISRAEL.  245 

people  of  Israel.  Its  application  to  the  spiritual  Israel 
(Gal.  6:  16)  is  just  as  arbitrary  as  its  application  to  the 
believing  elect  portion  of  the  Jews.  Such  explanations 
merely  show  to  what  violent  exegetical  shifts  interpreters 
can  be  led  by  preconceived  opinions "  (Philippi). 
'* '  All  Israel  '  designates  the  totality  of  the  people,  as  it 
is  constituted  by  descent  from  the  patriarchs, — the  people 
as  such,  i.  e.  as  a  popular  unit,  which,  however,  does  not 
exclude  the  abiding  of  some  individuals  in  unbelief. 
The  reference  to  all  individual  Israelites  (Meyer)  is  just 
as  much  in  violation  of  the  test,  as  arbitrary  limitations, 
e.g.  'the  spiritual  Israel'  (Gal.  6:16),  as  Augustine, 
Theodoret,  Luther,  Calvin,  Grotius,  etc.,  interpret,  or  a 
select  portion  of  the  Jews  (Calovius,  Bengel,  OlshaU- 
SEN),  or  to  regard  '  all '  as  comparative,  and  referring 
only  to  the  greater  number  (CEcumenius,  Wetstein, 
Ruckert,  Fritzsche,  Calvin)  "  (Weiss).  "  Israel, 
here,  from  the  context,  must  mean  the  Jewish  people, 
and  '  all  Israel,'  the  whole  nation.  The  Jews,  as  a  people, 
are  now  rejected  ;  as  a  people,  they  are  to  be  restored. 
As  their  rejection,  although  national,  did  not  include  the 
rejection  of  every  individual  ;  so  their  restoration, 
although  in  like  manner  national,  need  not  be  assumed 
to  include  the  salvation  of  every  individual  Jew " 
(Hodge).  "  Paul,  in  expressing  himself  as  he  does,  does 
not  mean  to  suppress  individual  liberty  in  the  Israelites 
who  shall  live  at  that  epoch.  He  speaks  of  a  collective 
movement  which  shall  take  hold  of  the  nation  in  general, 
and  bring  them  as  such  to  the  feet  of  their  Messiah. 
Individual  resistance  remains  possible"  (GODET).  "The 
context  requires  the  literal  Israel;  considering  (i)  what  is 
meant  by  '  their  fulness  '  (ver.  12) ;  (2)  the  subject  of  *  if 
they  continue  not  in  their  unbelief,  they  shall  be  grafted 
in  '  (ver.  23);  (3)  the  parallel  instituted  between  the  Jews 


246  THE  EPISTLE  TO  THE  ROMANS.  [xi.  27,  28. 

and  the  Heathen,  in  vers,  30,  31;  and  'that  He  might 
have  mercy  upon  all '  (ver.  32).  Israel's  entrance  as  a 
nation  into  the  Church  of  Christ,  although  contrary  to 
all  present  probabilities,  is  a  climax  of  the  '  mystery  ' 
disclosed  by  the  Apostle  in  vers.  25,  26"  (Liddon). 
"  The  whole  context  shows  clearly  that  it  is  the  actual 
Israel  of  history  that  is  referred  to  "  (Sanday).  "  Clearly 
the  meaning  here  is,  The  IsraelitisJi  nation  at  large.  To 
understand  this  great  statement,  as  some  still  do,  merely 
of  such  a  gradual  inbringing  of  individual  Jews,  that 
there  shall  at  length  none  remain  in  unbelief,  is  to  do 
manifest  violence  to  it  and  to  the  context.  It  can  only 
mean  the  ultimate  ingathering  of  Israel  as  a  nation,  in 
contrast  with  the  present  remnant  "  (Brown). 

Philippi  notes  here  that  the  idea,  entertained  by  some, 
that  the  end  of  the  world  is  to  immediately  follow  this 
conversion  of  the  Jewish  nation,  arises  from  a  misunder- 
standing of  ver.  15,  as  though  it  referred  to  the  "  resur 
rection."     (Comp.  notes  on  above  passage.) 

Even  as  it  is  written.  A  combination  of  Is.  59  :  20 
with  27  :  9,  following  in  general  the  LXX.  The  Deliv= 
erer,  Hebr.  Goel=  the  Redeemer.  The  variations  in 
the  quotation  do  not  affect  the  application  of  the  pas- 
sage, whose  thought  is  that  Zion  shall  be  delivered  from 
its  oppression  by  taking  away  the  iniquity  of  the  entire 
people,  Jacob,  or,  what  is  the  same,  by  leading  the  entire 
people  to  turn  from  their  transgression,  and  that  then 
(ver.  27)  the  broken  covenant  with  them  shall  be 
renewed. 

Ver.  28.  As  touching  the  Gospel,  I.  e.  on  account  of 
their  rejection  of  the  Gospel.  They  are  enemies.  God 
is  hostile  to  them.  For  your  sake.  (See  on  ver.  11.)  As 
touching  the  election.  (See  ver.  5.)  There  is  among  them 
a  small  number  of  elect,  preserving  the  seed  of  the  truth. 


XI.  29-]  FINAL   COiWERSlOX  OF  ISRAEL.  247 

until  the  promise  of  ver.  26  is  fulfilled.     For  the  fathers' 

sake  (Luke  1:55;  Acts  3:25).    (Cf.  ver.  16.) 

Ver.  29.  For  the  gifts,  the  charisms.  (See  on  i  Cor.  12.) 
"  The  Greeks,  the  Romans,  the  Phoenicians  had  their 
special  gifts  in  the  different  domains  of  science  and  art, 
law  and  politics,  industry  and  commerce.  Israel,  without 
being  destitute  of  the  powers  related  to  those  spheres  of 
mundane  activity,  have  received  a  higher  gift,  the  organ 
for  the  divine  and  the  intuition  of  holiness  "  (GODET). 
Tiiese  gifts  are  simply  exponents  of  the  calling,  without 
repentance.  God's  purpose  and  call  are  sure  to  be  real- 
ized. Individuals  may  reject  the  call;  but  it  ultimately 
reaches  its  end  in  the  race.  No  gift  of  God  can  be 
absolutely  wasted  ;  no  call  of  God  can  in  the  end  be 
thwarted.  "  God  will  let  unbelieving  generations  succeed 
one  another  as  long  as  shall  be  necessary,  until  that 
generation  come  which  shall  at  length  open  its  eyes,  and 
freely  return  to  Him  "  (GODET),  i.  e.  shall  use  these  gifts 
and  yield  to  the  call  despised  by  those  who  preceded 
them.  Generations  come  and  go,  but  call  and  gifts 
remain  until  they  are  at  last  appropriated. 

{d})  Rcviciv  of  tJic  Divine  Plan. 

30-32.  For  as  ye  in  time  past  were  disobedient  to  God,  but  now  have 
obtained  mercy  by  their  disobedience,  even  so  have  tiiese  also  now  been 
disobedient,  that  liy  the  mercy  shewn  to  you  they  also  may  now  obtain 
mercy.  For  God  liath  shut  up  all  unto  disobedience,  that  he  might  have 
mercy  upon  all. 

Vers.  30-32  have  as  their  one  theme  the  mercy  of  God 
as  exercised  both  towards  Jew  and  Gentile.  Salvation 
comes  to  all  alike  through  mercy.  First,  we  find  the 
thought  repeated  that  the  occasion  of  the  mercy  shown 
to  the  Gentiles  is  the  disbelief  of  the  Jews,  as  in  vers.  12, 


248  THE  EPISTLE   TO  THE  ROMANS.  [xi.  30-32. 

15,  28,  in  order  to  show  that  this  very  mercy  shown  the 
Gentiles  leads  to  the  conversion  of  Israel.  That  is,  the 
very  disobedience  of  the  Jews  leads,  by  the  wonderful 
scheme  of  Divine  Providence,  to  the  ultimate  conversion 
of  the  nation.  The  Kingdom  of  God  progresses,  and  the 
very  opposition  which  it  encounters,  becomes  the  means 
for  its  greater  triumph.  God  hath  shut  up.  This  is  to 
be  understood  as  a  penal  act,  just  as  God  is  said  to 
harden  men.  The  disobedience  or  unbelief  of  men  is 
not  willed  by  God  ;  but  when  it  is  present,  God  knows 
how  to  arrange  His  scheme  of  world-government  in  such 
a  way  as  to  produce  the  highest  good.  Even  the  disobe- 
dience of  the  unbelieving  is  directed  towards  the  attain- 
ment of  the  purposes  of  Divine  Mercy.  Boast  as  he  may 
of  his  freedom,  man's  path  is  shut  up  by  God's  power. 
"  In  the  religious  development  of  humanity,  the  divine 
ordination  is  the  warp,  human  freedom  is  the  woof  of 
the  web.  The  direction  of  the  latter  is  determined  by 
the  former  ;  but  the  web  itself  only  comes  into  existence 
by  the  interlacing  of  the  two  "  (Philippi).  All,  viz.  all 
nations,  Jews  and  Gentiles.  That  he  might  have  mercy. 
But  this  does  not  teach  that  these  purposes  of  mercy 
will  be  realized  in  absolutely  all.  Even  at  the  end,  the 
will  of  the  individual  will  be  free  to  resist  and  reject, 
however  sure  it  be  that  all  nations  shall  be  converted. 


(r.)  Concluding  Doxology. 

33-36.  O  the  depth  of  the  riches  both  of  the  wisdom  and  the  knowledge 
of  God!  how  unsearchable  are  his  judgements,  and  his  ways  past  tracing 
out!  For  who  hath  known  the  mind  of  the  Lord?  or  who  hath  been  his 
counsellor  ?  or  who  hath  first  given  to  him,  and  it  shall  be  recompensed 
unto  him  again  ?  Yox  of  him,  and  through  him,  and  unto  him,  are  all 
things.     To  him  be  the  glory  for  ever.     Amen. 


XI.  ^2\  TIIR  DIVINE  PLAJV.  249 

Vcr.  33.  "  Paul  in  Chapter  IX.  had  been  sailing,  as  it 
were,  on  a  strait ;  he  is  now  on  the  ocean  "  (Bengel). 
"  Like  a  traveller  who  has  reached  the  summit  of  an 
Alpine  ascent,  the  Apostle  turns  and  contemplates. 
Depths  are  at  his  feet  ;  but  waves  of  light  illumine 
them,  and  there  spreads  all  around  an  immense  horizon 
which  his  eye  commands.  The  plan  of  God  in  the  gov- 
ernment of  mankind  spreads  out  before  him,  and  he 
expresses  the  feelings  of  admiration  and  gratitude  with 
which  the  prospect  fills  his  heart "  (Godet).  Depth 
expresses  the  fulness  of  that  which  is  denoted  by  the 
three  genitives  that  follow.  Of  the  riches.  The  mar- 
ginal reading  of  R.  V.  gives  the  preferable  interpreta- 
tion, viz.  that  which  make  the  three  genitives  that 
followed  co-ordinate.  "  Depth  of  the  riches  and  of  the 
wisdom  and  of  the  knowledge."  (So  ChrySOSTOM, 
TiiEODORET,  Bengel,  Tiioluck,  Alford,  Hodge, 
Weiss,  Liddon,  Gifford,  Sanday.)  Riches  denote  the 
inexhaustible  divine  goodness  (Phil.  4  :  19,  ch.  10  :  2) 
and  power  (Eph.3  :  20).  Wisdom  refers  to  the  wonder- 
ful adjustment  of  means  to  ends,  as  this  has  just  been 
traced  ;  the  abandonment  of  the  Gentiles,  the  election  of 
the  Jews,  and,  then,  the  rejection  of  the  Jews,  and  the  con- 
version of  the  Gentiles,  and,  finally,  the  ultimate  triumph  in 
the  conversion  also  of  the  Jews, and  how, in  this  plan, every 
apparent  defeat  only  enhances  the  final  victory.  And  of  the 
knowledge.  This  looks  forward  to  the  future, and  considers 
the  varied  details  of  the  plan  not  revealed,  concerning 
which  we  are  not  to  conjecture,  but  which  we  must  be 
satisfied  to  let  rest  in  God's  loving  heart.  Judgments 
=judicial  decisions,  verdicts.  (Comp.  2  :  2  sq.  ;  3  :  8  ; 
5  :  16  ;  Ps.  36  :  6  ,  119:  75.)  However  severe,  His  mercy 
underlies  and  j^ervades  them  all.  Ways  ==  modes  of  effect- 
ing His  purposes.     Past  tracing  out.     "  We  may  as  well 


250  THE  EPISTLE  TO  THE  ROMANS.  [xi.  34-36. 

attempt  to  mark  the  path  of  a  ship  through  the  sea,  or 
of  an  eagle  through  the  air"  (Starke). 

Ver.  34.  For  who  hath  known.  The  words  are  taken 
from  Isai.  40  :  13,  but  not  directly  quoted.  So  well 
known  were  they  to  those  to  whom  Paul  is  writing,  that 
they  become  a  proof  of  what  has  just  been  said.  The 
mind  refers  to  the  depths  of  God's  knowledge.  Who  hath 
been  his  counsellor  ?  refers  to  the  depths  of  God's  wis- 
dom. 

Ver.  35.  Or  who  hath  first  given.  A  quotation  from 
Job  41  :  II.  An  illustration  of  the  depth  of  God's  riches 
(ver.  33),  All  that  man  receives  must  be  solely  of  God's 
grace  and  mercy  ;  for  God  cannot  gain  aught  by  any 
work,  gift  or  service. 

He  ends  this  part  of  the  Epistle  with  the  key-note  that 
runs  through  the  complicated  argument,  viz.  that  man 
is  saved  alone  by  God's  mercy,  without  any  merit  of 
worthiness  in  man.  He  clinches  the  argument  by  an  ap- 
propriate and  forcible  Old  Testament  text. 

Then  comes  the  Doxology,  properly  so  called. 

Ver.  36.  Of  him,  as  the  source.  Through  him,  as  the 
means.  To  him,  as  the  ultimate  end.  He  is  the  begin- 
ning, the  middle  and  end  of  all  things.  All  things  were 
created  by  Him  ;  all  created  things  owe  all  their  activity 
to  His  concurrence  with  them,  and  efificiency  in  them  ; 
and  all  things  are  directed  towards  the  working  out  of 
His  purposes,  and  the  glory  of  His  name.  "  To  him  " 
belongs  to  the  Father  and  Son  equally  with  the  Holy 
Spirit.  But  if  this  be  used  as  a  Trinitarian  formula,  the 
application  must  be  that  all  things,  even  the  forces  of 
nature  and  the  opposition  of  men,  are  employed  in  the 
service  of  the  work  of  the  Holy  Spirit  in  applying  Re- 
demption to  the  race.  Beyond  this,  there  is  a  still  more 
distant  goal,  which  belongs  to  other  persons  of  the  Trinity. 


PART  V. 

PRACTICAL  EXHORTATIONS.— THE   LIFE   OF   THE 
JUSTIFIED  (i2  :  i— 15  :  13). 

I.  General  Obligations  (12  :  i — 13  :  7). 

(^.)   With  Respect  to  Mans  Tzvo-fold  Nature  (12  :  i,  2). 

1-2.  I  beseech  you  therefore,  brethren,  by  the  mercies  of  God,  to'present 
your  bodies  a  living  sacrifice,  holy,  acceptable  to  God,  ^vhich  is  your  rea- 
sonable service.  And  be  not  fashioned  according  to  this  world  :  but  be  ye 
transformed  by  the  renewing  of  your  mind,  that  ye  may  prove  what  is  the 
good  and  acceptable  and  perfect  will  of  God. 

Therefore.  This  connects,  first  of  all,  with  what  has 
just  been  declared.  Chapter  ii  :  33-36  contains  an  ex- 
clamation and  reflection  of  the  Apostle  upon  the  wonders 
of  the  plan  of  Divine  Mercy  which  he  had  been  unfold- 
ing, and  which  he  had  summed  up  in  vers.  29-32.  By 
the  mercies  of  God.  Only  count  the  Apostle's  use  of 
the  word  mercy  in  the  immediate  context  : — ver.  30  :  "  Ob- 
tained mercy;''  ver.  31  :  ''By  the  mercy  shown  to  you," 
"  May  now  obtain  mercy  ;  "  ver.  31:"  That  he  might  have 
mercy,'' — four  times  in  three  verses.  But,  while  thus 
immediately  connected  with  the  context,  it  is  also  a  con- 
clusion drawn  from  the  entire  doctrinal  part  of  the 
Epistle.  "  Since  in  what  precedes  the  Apostle  had 
taught  how  the  sum  of  religion  had  been  transferred  from 
the  Jews  to  the  Gentiles,  from  circumcision  to  faith,  from 
the  letter  to  the   spirit,  from   the  shadow  to  the  truth, 

251 


252  THE  EPISTLE  TO  THE  ROMANS.  [xii.  2, 

from  a  carnal  to  a  spiritual  observance "  (Anselm). 
beseech  you.  "  Moses  commands  ;  the  Apostle  exhorts  " 
(Bengel).  Brethren  :  "  What  I  ask,  our  mutual  brother- 
hood requires  "  (Anselm),  i.  e.  it  is  the  necessary  result 
of  that  grace  which  has  now  made  of  us  who  were 
hitherto  strangers  one  family  in  Christ  Jesus.  Your 
bodies.  Paul  avoids  saying  "  yourselves  "  for  a  purpose. 
The  emphasis  of  the  bodily  side  of  man's  nature  seems 
to  be  connected  with  the  preceding  argument,  which  was 
to  the  effect  that,  throughout  all  the  vicissitudes  of  Israel's 
history,  God  was  preserving  for  Himself  within  the  nation 
a  holy  seed,  and  that  in  the  line  of  carnal  descent  from 
the  patriarchs  the  covenant  promises  were  being  handed 
down  which  ultimately  would  be  acknowledged  when 
"  all  Israel  shall  be  saved  "  (Rom.  1 1  :  26).  The  bodily 
descent  becomes,  therefore,  an  insignificant  factor,  only 
when  it  is  separated  from  the  spiritual  factor,  and  is  urged 
to  the  neglect  of  the  higher  claims  of  God.  To  warn 
against  this,  Paul  says:  "Present  your  bodies  a  living 
sacrifice.  A  paradox.  The  Levitical  sacrifices  had  as  their 
end  the  destruction  of  the  victim.  Here  the  victim  dies, 
in  order  to  live,  i.  e.to  live  as  it  has  never  lived  before 
(Gal.  2  :  20).  But  since  the  victim  lives,  the  sacrifice  is 
not  over  in  a  moment.  It  is  continuous.  The  body  is 
always  dying  to  the  world  and  to  sin  ;  the  believer  is  con- 
stantly suppressing  his  carnal  appetites  and  desires,  in 
order  that  Christ  may  reign  in  him.  "  Sacrifice  "  refers 
to  the  earthly  object  that  is  constantly  falling  :  "  living," 
to  the  heavenly  and  divine  spirit  that,  as  the  earthly 
object  falls,  rises  towards  God.  The  dead  offerings  of 
the  Levitical  sacrifices  testified  to  their  incompleteness. 
That  to  which  they  testify  has  its  full  realization  in  a 
sacrifice  which,  though  dying,  still  lives.  Holy,  not  only 
as  faultless,   and  without   blemish,  but  because  of  their 


XII.  2.]  WARNING  AGAINST  IVORLDLINE^S.  253 

spiritual  nature,  as  proceeding  from  the  Holy  Sj^irit, 
dwelling  in  the  heart,  and,  therefore,  readily  contr.isted 
with  the  purely  external  services  of  the  O.  T.  Reason= 
able  service  is  in  opposition  to  "  Present  your  bodies." 
The  meaning  is  that  it  is  only  such  a  disposition  of  the 
external,  bodily  life,  that  is  in  harmony  with  their  Chris- 
tian profession.  Starting  with  the  premises  laid  down  in 
the  preceding  chapters,  this  must  be  the  "  logical  "  result. 
A  man  who  does  otherwise  has  not  thoroughly  and  sin- 
cerely apprehended  these  truths.  There  is  an  opposition 
here  to  the  false  estimate  placed  upon  mere  carnal  descent 
by  the  Jews,  as  well  as  to  the  entire  tendency  of  pure 
externalism  of  which  this  estimate  was  only  an  exponent, 
so  that  their  worship  consisted  in  the  offering  of  dead 
sacrifices  and  in  conformity  to  ritual  observances  without 
faith  in  Him  around  whom  they  all  centred. 

Vcr.  2.  Assumes  the  danger  that,  in  the  estimate  of 
the  body,  false  standards  are  very  likely  to  be  followed. 
This  false  standard  pervades  both  the  Judaic  and  the 
Heathen  thought  and  life,  and  is  at  the  root  of  all 
differences  among  Christians.  Be  not  fashioned.  The 
reference  is  to  the  external  life.  According  to  this  world, 
i.  e.  the  standards  followed  by  those  who  are  not  Chris- 
tians, the  world  of  sight  and  sense,  as  contrasted  with 
that  of  faith.  The  thought  is  found  in  an  expanded 
form  in  Hebrews  xi.  Be  ye  transformed.  Note  the 
contrast  with  "  fashioned."  Here  the  inner  life  is  re- 
garded ("  !'«r<fTJ,  organic  form,  'J-/?>a,  external  form," 
Liddon).  "  Fashioned  "  indicates  also  what  is  more 
transient  and  temporary,  as  the  occasion  of  the  hour 
requires  an  expression,  ada[)ted  to  its  changing  circum- 
stances ;  "transformed,"  which  is  permanent  and  habitual. 
Renewing  of  your  mind,  as  the  source  of  the  transforma- 
tion  (conip.  Tit.    3:5;  also    2   Cor.   4:16;  Col.  3  :  16), 


254 


THE  EPISTLE   TO   THE  ROMANS.  [xil.  2. 


referring  to  the  progressive  change  in  man's  entire  way 
of  looking  at  things,  and  his  disposition  towards  them, 
produced  by  the  indwelHng  of  the  Holy  Spirit.  The 
"  mind  "  here  is  the  faculty  that  discriminates  between 
the  right  and  the  wrong,  the  true  and  the  false.  Not 
only  the  doctrine  of  the  training  of  man's  moral  faculties 
is  here  taught,  but  that  also  of  the  radical  nature  -of  the 
work,  since  the  external  is  reached  only  through  the 
internal  life.  Prove  =  "  to  determine  what  is"  God's 
will.  By  the  renewing  of  his  mind,  the  believer  is  en- 
lightened, amidst  many  perplexing  courses  of  conduct 
that  are  offered,  to  know  what  God  would  have  him  do. 
(Cf.  on  I  :  28  ;  Phil,  i  :  10.)  The  good  and  acceptable 
and  perfect.  Either  adjectives  giving  the  three  char- 
acteristics of  God's  will,  or  nouns  in  opposition  with 
"  will,"  indicating  what  that  will  is.  The  distinction  is 
unessential.  "  Acceptable  "  means  what  if  followed  will 
surely  please  God,  and,  at  the  same  time,  must  in  the 
end  approve  itself  to  the  consciences  of  men  (2  Cor.  4  :  2). 

{b^  As  a  Member  of  tJie  Body  of  Christ.      The  Christian  s 
Diities  to  the  ChitrcJi  (12  :  3-8). 

3-8.  For  I  say,  through  the  grace  that  was  given  me,  to  every  man  that 
is  among  you,  not  to  think  of  himself  more  highly  than  he  ought  to  think  ; 
but  so  to  think  as  to  think  soberly,  according  as  God  hath  dealt  to  each 
man  a  measure  of  faith.  For  even  as  we  have  many  members  in  one  body 
and  all  the  members  have  not  the  same  office  :  so  we,  who  are  many,  are 
one  body  in  Christ,  and  severally  members  one  of  another.  And  having 
gifts  differing  according  to  the  grace  that  was  given  to  us,  whether  pro- 
phecy, let  us  prophesy  according  to  the  proportion  of  our  faith  ;  or  ministry, 
let  us  give  ourselves  to  our  ministry;  or  he  that  teacheth,  to  his  teaching;  or 
he  that  exhorteth,  to  his  exhorting:  he  that  giveth, /tY  ///>«  do  it  with 
liberality;  he  that  ruleth,  with  diligence;  he  that  sheweth  mercy,  with  cheer- 
fulness. 

Ver.  3.   For   shows   the    connection  between  humility 


XII.  3-]  DUTIES  TO   THE  CHURCH.  255 

and  the  sclf-sur render  to  God  described  in  the  preceding 
verses.  Through  the  grace  given  me.  Not  that  com- 
mon to  all  believers,  but  the  special  grace  bestowed  upon 
him  for  his  Apostolic  ofifice  (Ch.  1:5;  Eph.  3  :  7,  8 ;  i 
Cor.  15:9,  10).  This  points  forward  to  the  latter  part  of 
the  verse.  To  every  one,  however  high  his  attainments 
or  ofifice.  Not  to  think,  etc.  In  the  original,  there  is  a 
play  upon  words  {paronomasia)  which  cannot  be  re- 
produced in  a  translation.  To  think  soberly,  i.  c.  with  a 
sound  mind,  modestly,  fleasure  of  faith.  Faith  is 
God's  gift.  Here  the  different  degrees  of  faith  are  not 
regarded  with  respect  to  faith's  apprehension  of  Christ 
and  salvation,  but  with  respect  to  the  activity  of  faith  in 
the  service  of  love.  The  degrees  of  faith  given  by  God  in 
this  sphere,  have  respect  to  the  different  callings  each  is 
appointed  to  serve.  "  The  measure  or  range  assigned 
for  the  exercise  of  faith  "  (Cremer).  With  the  call  to 
some  difficult  labor,  comes  the  faith  from  God  to  prop- 
erly respond  to  it.  Men  without  the  divine  call  have 
not  the  faith  to  perform  the  allotted  work ;  and  hence 
must  not  be  judged  according  to  the  higher  standard. 
Responsibility  rises  with  the  measure  of  faith,  and,  as  it 
is  recognized  as  God's  gift,  self  is  more  and  more  de- 
preciated, instead  of  being  exalted  (i  Cor,  4  :  7).  On  the 
contrary,  the  entire  effort  of  the  world  is  directed  towards 
making  the  impression  that  one  is  actually  greater  than 
he  really  is ;  he  exalts  himself  above  his  measure. 

Vers.  4,  5.  A  motive  for  this  sober  estimate.  The 
comparison  with  respect  to  civil  life  was  not  unusual  in 
the  classics.  It  is  given  a  new  application  here.  The 
best  comment  on  these  verses  is  the  entire  Twelfth 
Chapter  of  i  Cor.  In  Christ;  i,  e.  The  union  of  each 
member  with  Christ  gives  the  entire  body  unity.  As  the 
union  with  Christ  of  the  individual  is  sundered,  the  unity 


256  THE  EPISTLE   TO   THE  ROMANS.  [xii.  6. 

of  the  body  is  destroyed  ;  it  falls  to  pieces,  like  the 
natural  body,  when  the  breath  is  gone,  immediately  dis- 
solves, by  being  resolved  into  its  constituent  atoms. 
For  the  expression,  see  on  ch.  8:1.  Members  one  of 
another.  Each  member  belongs  not  only  to  the  entire 
body,  but  to  every  other  member.  Thus  the  argument 
is  passing  from  the  assertion  of  the  common  interest  that 
all  men  have  in  Christ,  to  that  of  the  common  interest 
that  all  in  Christ  have  in  one  another. 

Vers.  6.  Such  being  the  case  with  individuals,  it  is 
true  also  with  respect  to  classes  and  of^ces  within  the 
Church.  Paul,  therefore,  begins  an  analysis  of  the  Body 
of  Christ  into  its  various  members.  The  Hst  is  not  ex- 
haustive, but  only  suggestive.  Some  have  the  gift  of 
prophecy  ;  that  is  one  member.  Others  that  of  adminis- 
tration ;  that  is  another  member,  etc.  Gifts.  Lit.  CJiar- 
isins,  the  gifts  of  grace  bestowed  for  special  service  in  the 
Church.  Of  these  gifts,  some  were  temporary,  belong- 
ing to  the  Apostolic  period,  before  the  N.  T.  Scriptures 
were  complete,  and  others  permanent.  (See  on  i  Cor. 
12.)  Even  those  that  were  temporary  corresponded, 
however,  to  permanent  endowments  of  the  Church, 
differing  chiefly  in  degree  or  form.  According  to  the 
Grace.  (See  on  ver.  3.)  Prophecy.  Inspired  utter- 
ance. Not  to  be  limited  to  the  foretelling  of  future 
events,  or  even  to  the  interpretation  of  the  O.  T.  "  He 
who  prophesies  declares  what  he  knows  by  revelation  of 
God's  counsel  and  will ;  whether  it  be  the  hidden  future 
which  he  unveils  (i  Pet.  i  :  10),  or  the  unintelligible 
present  which  he  explains  (Luke  i  :  6,  7  sq.) ;  whether 
it  be  the  secret  decree  of  God  which  he  proclaims 
(Eph.  3  :  5),  or  the  secrets  of  man's  heart  which  he  dis- 
closes (i  Cor.  14:24,  25),  or  whether  it  be  that,  with 
power  of  conviction  which  God  gives,  he  proclaims  the 


XII.  6,  7-]  DUTIES  TO  THE  CHURCH.  257 

great  deeds  of  God  and  preaches  the  way  of  salvation  '* 
(Besser).  Every  sermon  that  is  the  product  of  Holy 
Scripture,  as  its  truths  have  entered  into  the  experience 
of  the  preacher  and  have  constrained  him  to  testify  to 
others  of  their  power,  is  a  form  of  prophecy.  But  in  the 
Apostohc  Churcli,  there  was  a  higher  degree  of  such 
prophecy,  just  as  the  inspired  writers  wrote  under  the 
inspiration  of  the  Holy  Spirit.  According  to  the  propor= 
tion  of  our  faith.  "  Proportion  "  means  "  right  relation 
to  "  (Cremer).  There  must  be  a  standard  to  which  even 
the  inspired  prophet  must  conform.  This  standard  is 
faith.  Thus  we  understand  that  in  his  prophecies,  he 
must  beware  of  exceeding  the  sphere  of  faith.  It  is  only 
in  so  far  as  he  complies  with  the  measure  of  faith  (ver.  3) 
that  his  speech  is  true  prophecy.  The  exhortation  of 
the  Apostle  here  means  that  each  class  in  the  Church 
must  be  careful  to  observe  the  bounds  of  its  calling. 
This  is  the  proof  passage  for  the  doctrine  of  "  the  anal- 
ogy of  the  faith."  This  affirms  that  all  doctrines  of 
Revelation  harmonize,  and  all  obscure  passages  of  Script- 
ure must  consequently  be  interpreted  according  to  this 
principle,  in  order  that  all  parts  may  be  consistent.  But 
this  is  rather  the  proper  application  of  the  exhortation  to 
the  present  period  of  the  Church,  with  the  N.  T.  Script- 
ures completed  and  in  our  hands,  than  what  the  Apostle 
directly  means.i  Undoubtedly  to  preachers  of  to-day, 
the  Holy  Scriptures  must  ever  be  the  norm,  as  well  as 
the  source  of  all  true  preaching. 

Ver.  7.  Ministry.  While  sometimes  used,  in  general, 
for  all  forms  of  Christian  activity  (11:13;  i  Cor.  12:5; 
Eph.  4  :  12),  yet    when    contrasted  with  other  forms  of 


'  I'liilippi,  Hodge   and  I, iddon,  among  more  recent  expositors,   however, 
defcjul  the  analogy  of  the  faith  as  Paul's  meaning. 
17 


258  THE  EPISTLE   TO  THE  ROMANS.  [xii.  8. 

service,  it  refers  to  the  administration  of  the  various 
matters  pertaining  to  the  temporal  wants  of  the  Church, 
such  as  the  care  of  the  poor,  the  sick,  the  strangers,  etc. 
(i  Cor.  12  :  28  ;  Acts  6  :  i  sqq  ;  Phil,  i  :  i  ;  i  Tim.  3  :  8, 
12  ;  I  Pet.  4:11;  Rom.  16  :  i).  Teaching.  A  more  calm, 
comprehensive  and  systematic  form  of  instilling  truth, 
than  that  of  prophecy.  The  prophet  impresses  truth 
upon  the  heart  ;  the  teacher,  upon  the  intellect.  (Comp. 
Acts  13:1;  Eph.  4  :  II.) 

Ver.  8.  He  that  exhorteth,  i.  e.  one  who  has  a  special 
gift  for  stimulating  men  to  action,  or  comforting  them 
under  affliction.  (Comp.  Acts  13  :  15.)  That  giveth= 
distribution  of  his  own  possessions.  As  Philippi  shows, 
a  different  word  would  be  used  to  indicate  one  who  was 
simply  an  almoner  of  funds  entrusted  to  his  distribution 
by  others.  The  cJiarism  of  giving  implies  first  a  certain 
amount  of  property  or  wealth.  With  liberality.  The  A. 
V.  translates  literally  "with  simplicity."  i.  e.  without  any 
selfish  motives  prompting  or  accompanying  the  gift.  R. 
V.  obtains  "  liberality  "  by  a  derived  meaning,  supported 
by  a  passage  in  Josephus,  from  the  open  hand  being 
"  without  a  fold  "  {sine plica^siinplcx),\.\\en  "  open-handed," 
"  liberal."  But  this  does  not  seem  as  satisfactory  as  in 
the  older  translation.  That  ruleth.  One  who  is  placed 
over  others,  whether  in  the  Church,  the  family,  or  the 
State.  With  diligence.  Lit.  "  with  zeal,"  throwing  his 
whole  soul  into  the  work,  "  with  laborious  and  minute 
attention  to  duty."  With  cheerfulness.  Not  simply 
willingly,  but  with  gladness  and  joy,  "  with  hilarity,"  that 
he  is  able  to  relieve  suffering  and  dispel  sorrow.  Never 
can  we  forget  the  jubilant  greeting  of  a  theological  student 
in  the  service  of  the  Christian  Commission  in  the  rear  of  the 
battle-field  of  the  Wilderness,  as  he  passed  us  in  his  mission 
of  administering  to  the  wounded  and  dying  :     "  Oh,  this 


XII.  2.]  DUTIES  TO  SOCIETY.  259 

is  blessed  work."  Nothing,  we  are  sure,  could  have  torn 
him  from  his  ministry  of  love.  All  these  graces  come 
from  special  charisms  or  graces  of  the  Spirit.  The  im- 
plication, then,  is  that  those  who  are  specially  endowed 
with  gifts  for  the  one  sphere,  should  not  seek  to  obtrude 
into  those  of  another. 


(^.)  As  a  Member  of  Irhiman  Society,     The  Christian  s 
Duties  to  his  Fellow-men  (12  :  9-21). 

9-21.  Let  love  be  without  hypocrisy.  Abhor  that  which  is  evil ;  cleave 
to  that  which  is  good.  In  iove  of  the  brethren  be  tenderly  affectioned  one 
to  another ;  in  honour  preferring  one  another;  in  diligence  not  slothful  ; 
fervent  in  spirit ;  serving  the  Lord  ;  rejoicing  in  hope  ;  patient  in  tribula- 
tion; continuing  stedfastly  in  prayer;  communicating  to  the  necessities  of 
the  saints  ;  given  to  hospitality.  Bless  them  that  persecute  you;  bless,  and 
curse  not.  Rejoice  with  them  that  rejoice;  weep  with  them  that  weep.  Be 
of  the  same  mind  one  toward  another.  Set  not  your  mind  on  high  things, 
but  condescend  to  things  that  are  lowly.  Be  not  wise  in  your  own  con- 
ceits. Render  to  no  man  evil  for  evil.  Take  thought  for  things  honour- 
able in  the  sight  of  all  men.  If  it  be  possible,  as  much  as  in  you  lieth,  be 
at  peace  with  all  men.  Avenge  not  yourselves,  beloved,  but  give  place  unto 
wrath  :  for  it  is  written.  Vengeance  belongeth  unto  me;  I  will  recompense 
saith  the  Lord.  But  if  thine  enemy  hunger,  feed  him ;  if  he  thirst,  give 
him  to  drink  :  for  in  so  doing  thou  shalt  heap  coals  of  fire  upon  his  head. 
Be  not  overcome  of  evil,  but  overcome  evil  with  good. 

Ver.  9.  Without  hypocrisy,  i.  e.  perfectly  open  and 
candid.  Abbor  that  which  is  evil,  etc.,  viz.  in  the  object 
loved.  Love  which  does  otherwise  is  hypocritical.  "They 
who  do  not  meet  evil  with  hatred,  but  calmly  smile  upon 
the  crimes  committed  by  others,  show  that  they  have  no 
Christian  zeal  "  (OsiANDER).  "  It  is  a  feigned  love,  when 
one  loves  his  brother,  and  does  not  admonish  or  correct 
him,  if  he  find  him  erring  "  (Anselm). 

Ver.  10.  In  love  of  the  brethren.  "Love"  {agape)  of 
the  preceding  verse   is  universal.     "  Love"  as   used  here 


26o  THE  EPISTLE   TO  THE  ROMANS.  [xi.  ii,  12. 

iyphiladclpliid)  is  love  towards  fellow-Christians  (i  Thess, 
4:9;  Heb.  13  :  i  ;  i  Pet.  i  :  22  ;  2  Pet.  i  :  7).  The  rela- 
tion between  the  two  is  described  in  Gal.  6  :  10.  Be 
tenderly  affectioned.  In  the  original  the  word  is  very 
expressive,  denoting  the  affection  between  parents  and 
children.  Preferring  one  another.  Lit.  "  taking  the 
lead,"  i.  e.  allowing  no  one  to  surpass  you  in  the  respect 
you    feel    and    the    honor  you  show  one  another  (John 

13  :  14). 

Ver.  II.  In  diligence,  not  slothful.  Whatever  you  do, 
throw  your  whole  heart  into  it  (Col.  3  :  23).  Be  energetic 
and  enthusiastic  in  attending  to  all  the  duties  of  the 
Christian  calling.  (Comp.  "  with  diligence,"  ver.  8.)  Fer= 
vent  in  Spirit.  Lit.  "  boiling,"  with  your  interest  in  your 
work  always  kept  at  the  boiling  point.  "We  see  the  be- 
liever hastening  with  his  heart  on  fire  wherever  there  is 
any  good  to  be  done  "  (GODET).  Serving  the  Lord.  Some 
manuscripts  give  the  reading,  "  serving  the  time,"  and 
Luther  has  followed  them  in  the  translation :  "  Adapt 
yourselves  to  the  times."  But  the  external  evidence  is 
against  it,  as  well  as  the  use  of  the  Greek  word  for  "  serve  " 
("  to  be  in  bondage  to  ")  here  used.  The  clause  has  its 
place  as  a  limitation  and  warning  concerning  what  pre- 
cedes. The  thought  is:  Let  all  your  activity  and  fervor 
be  regulated  by  the  constant  presence  in  your  mind  of 
the  fact  that  it  is  the  Lord,  and  not  yourself,  whom  you 
serve.  This  will  be  an  effectual  guard  against  the  fanat- 
icism, which  otherwise  might  enter.  Thus  also  the  full 
emphasis  of  the  word  used  for  serve  is  brought  out.  Every 
thought  must  be  brought  into  obedience  to  Christ  (2  Cor. 
10  :  5). 

Ver.  12.  Rejoicing  in  hope,  by  looking  not  at  the  things 
that  are  seen,  but  at  the  unseen,  not  at  the  temporal,  but 
the     eternal     (i  Cor.  4  :  16-16).      Patient  in  tribulation. 


XII.  13,  I4-]  DUTIES  TO  SOCIETY.  261 

Zeal,  such  as  described  in  the  preceding  verse,  soon  en- 
counters opposition  and  brings  trouble.  But,  with  the 
hope  of  God's  glory  before  him,  he  is  not  disturbed  by 
wrath  towards  his  persecutors  or  by  murmurs  against  God. 
He  calmly  abides  at  his  post  in  spite  of  the  trials  it  in- 
volves. Continuing  steadfastly  in  prayer.  The  sure 
remedy  against  all  impatience.  The  believer's  life  must 
be  sustained  by  constant  communion  with  God,  the  source 
of  all  light,  and  strength,  and  courage. 

Vcr.  13.  Communicating  to  the  necessities.  Lit. 
"  Sharing  in,"  i.  e.  treating  them  as  though  they  are  our 
own,  making  them  our  own.  This  is  far  more  than  alms- 
giving. (See  Phil.  4  :  14.)  Of  saints.  They  should  have 
especial  care  (Gal.  6  :  10).  Given  to  hospitality.  GODET 
suggests  translation  :  "  Eager  to  show  hospitality." 
(Comp.  Heb.  13:3;  i  Pet.  4  :  9.)  A  virtue  especially 
important,  in  view  of  the  numbers  of  journeying  and  per- 
secuted Christians.  This  exhortation,  be  it  noted,  is  ad- 
dressed to  Christians  living  in  the  world's  capital,  whither 
strangers  thronged  from  all  quarters.  "  The  Christians 
looked  upon  themselves,  as  a  body  of  men,  scattered 
throughout  the  world,  living  as  aliens  among  strange 
people,  and,  therefore,  bound  together  as  the  members  of 
a  body,  as  the  brethren  of  one  family.  The  practical 
realization  of  this  idea  would  demand  that  whenever  a 
Christian  went  from  one  place  to  another,  he  should  find 
a  home  among  the  Christians  in  each  town  he  visited  " 
(Sandav). 

Ver.  14.  Bless  them  that  persecute  you.  As  ver.  13  is 
occupied  with  their  treatment  of  their  friends,  this  verse 
indicates  their  treatment  of  their  enemies.  We  bless  them 
when  we  pray  for  their  good  (Matt.  5  :  44  ;  Luke  6  :  28). 
The  motive  is  given  in  i  Pet.  3  :  g. 

Ver.  15.  Rejoice  .  .   .  weep.     The   two   forms  of  svm- 


262  THE  EPISTLE  TO  THE  ROMANS.  [xii.  i6. 

pathy  are  enjoined.  Their  opposites  are  the  envy  which 
regards  the  good  fortunes  of  others  with  pain,  and  the 
mahce  which  is  gratified  with  their  misfortunes.  The 
reference,  here  again,  must  be  to  sympathy  with  every- 
thing that  pertains  to  members  of  the  Christian  brother- 
hood. (Comp.  I  Cor.  12  :  26,  27.)  This  sympathy  has 
to  do  only  with  that  which  is  a  real  and  proper  source  of 
joy  or  sorrow.  The  Christian  cannot  rejoice  in  such 
temporal  pleasures  of  his  brother,  as  may  imply  great 
temptations  or  lack  of  fidelity  to  God.  The  reference  is 
to  joys  that  come  to  him  as  a  divine  blessing. 

Ver.  16.  Be  of  the  same  mind.  Refers  to  more  than 
simply  harmony,  but  rather  :  "  Having  the  same  aspira- 
tions for  one  another."  A  beautiful  picture  of  the  unity 
of  the  Christian  brotherhood  where  each  one  desires  for 
every  other  member  the  same  rich  blessings  which  he 
himself  enjoys.  (Comp.  15:5;  2  Cor.  13  :  11 ;  Phil.  2:2; 
4 :  2.)  Where  this  prevails,  there  can  be  no  church  parties 
or  cliques.  Set  not  your  mind  on  high  things,  i.  e.  riches, 
honors,  high  positions.  A  warning  against  any  aristo- 
cratic spirit  in  the  Church.  But  condescend.  See  mar- 
ginal reading  for  what  is  literal:  "  Be  carried  away  with," 
indicating  the  intense  interest  felt.  Things  that  are 
lowly.  "  The  lower  circumstances,  conditions  and  oc- 
cupations of  life  "  (Phil.).  "  Humble  tasks,  interests, 
relations  in  life  "  (LiDDON).  "  Self-withdrawal  and  ex- 
clusiveness  belong  to  the  religion  of  the  Old  Testament  ; 
that  of  the  New  Testament  bids  us  remain  in  communion 
even  with  those  in  whom  the  life  of  Christ  dominates  not 
yet.  The  Son  of  God  teaches  the  duty  to  consort  with 
publicans  and  sinners,  in  order  to  win  them  for  His  king- 
dom "  (Olshausen).  Be  not  wise  in  your  own  conceit. 
(Comp.  Is.  5:21;  Prov.  3  :  7.)     This  is  an  offence  against 


XII.  17,  i8.]  DUTIES  TO  SOCIETY.  263 

Christian  love,  since  it  implies  the  despising  of  the  opin- 
ions of  others. 

Ver.  17.  Recompense  to  no  man.  (Comp.  ver.  14.) 
The  reference  is  to  the  Ciiristian  in  his  private  capacity. 
As  charged  by  God's  call,  with  public  duties,  he  is  bound 
to  administer  justice.  (See  Matt.  5  :  39 ;  i  Thess.  4:15; 
I  Pet.  2  :  23  ;  3:9.)  Take  thought  for  things  honorable. 
Lit.  "  Providing  beforehand."  "  Preoccupied  with." 
The  Christian  is  to  be  so  preoccupied  with  schemes  of 
doing  good  to  his  fellow-men,  that  the  thought  of  evil 
cannot  enter.  In  the  sight  of  all  men.  Except  where  a 
matter  of  principle  is  involved,  he  is  not  indifferent  to 
public  opinion  ;  then  i  Cor.  4  :  3  applies. 

Ver.  18.  If  it  be  possible.  This  implies  that  there  are 
circumstances  where  peace  cannot  be  entertained.  As 
much  as  in  you  lieth.  Even  where  peace  is  impossible, 
this  command  can  be  observed,  so  far  as  we  are  con- 
cerned ;  for  the  peace  must  then  be  broken  on  the  other 
side.  "  Not  so  much  an  absolute  keeping  of  the  peace, 
or  rather  an  absolute  seeking  of  the  peace,  is  enjoined. 
Consequently,  the  apostolic  utterance  cannot  be  thrown 
in  the  teeth  of  the  witnesses  of  the  truth,  who  stand  pre- 
pared for  conflict  "  (Philippi).  The  divine  rule  is  that 
of  James  3  :  17  :  "  First  pure,  then  peaceable."  Calvin 
gives  the  warning:  "A  double  caution  must  be  employed 
here  :  lest  we  affect  to  be  so  gracious,  as  to  decline  to 
assume  the  hatred  of  some  for  Christ's  sake,  as  often  as 
is  necessary.  Then  lest  readiness  to  assent  degenerate, 
so  that,  for  the  sake  of  peace,  we  flatter  the  vices  of  men. 
Since,  therefore,  it  is  impossible  always  to  have  peace 
with  all  men,  he  has  introduced  these  two  particles  of 
exception.  Hence  it  is  becoming  that,  for  the  purpose 
of  promoting  peace,  we  bear  with  many  things,  pardon 
offences,  and   courteously  relax  the  rigor  of  the  law,  so 


264  THE  EPISTLE   TO   THE  ROMANS.  [xii.  19,  20. 

that,  as  often  as  necessity  demand,  we  may  be  ready  to 
wage  war  zealously.  For  it  cannot  be  that  the  soldiers 
of  Christ  should  have  eternal  peace  with  the  world  whose 
prince  is  Satan." 

Ver.  19.  Give  place  unto  wrath,  i.  e.  Do  not  anticipate 
God's  wrath.  Let  it  take  its  own  time  to  descend  on  the 
guilty,  and  to  vindicate  your  cause.  To  avenge  oneself 
is  practically  to  deny  faith  in  the  justice  of  God.  "  This 
wrath  of  God  will  descend  in  various  w^ays,  viz.  through 
the  magistrate,  through  the  devil,  through  sickness, 
famine,  etc.  ;  for  all  creatures  are  God's  rod  "  (LUTIIER). 
It  is  written  (Deut.  32  :  35). 

Ver.  20.  A  quotation  from  Prov.  25  :  21,  22.  Thou 
shalt  heap  coals  of  fire.  This  cannot  mean  to  bring 
down  God's  judgment,  or  to  inflict  severer  pain  than  by 
any  direct  act  of  vengeance.  AUGUSTINE  well  says  : 
"  How  can  any  one  really  love  a  person  to  whom  he  gives 
food  and  drink  for  the  purpose  of  heaping  coals  of  fire 
on  his  head,  if  coals  of  fire  mean  any  grievous  punish- 
ment ?  "  Hence  Anselm  :  "  Either  glowing  coals  of 
repentance,  since  he  will  grieve  that  he  has  injured  you 
from  whom  he  has  received  only  good  ...  or  '  You  will 
pour  into  his  heart  love  glowing  with  the  fire  of  the  Holy 
Spirit,'  i.  e.  just  as  glowing  coals  kindle  the  body  on 
which  they  fall,  so  your  good  deeds  will  influence  the 
heart  of  your  persecutor  to  love,  and  by  your  example 
you  will  provoke  him  to  well-doing  by  the  fervor  of  the 
Holy  Spirit."  Calvin  finds  here  a  two-fold  effect,  viz. 
the  winning  over  of  one  class  of  enemies,  and  the  pains 
of  conscience  that  result  in  those  too  hardened  to  be  won 
over.  Luther  understands  the  meaning  to  be  that,  in 
this  way,  the  enemy  is  led  to  become  angry  with  himself 
for  his  unjust  conduct. 

Ver.  21.  Be  not  overcome  of  evil.     For  every  attempt 


XIII.  I.]  DUTIES  TO   THE  GOVERNMENT.  265 

wc  make  to  resent  a  wron^-,  indicates  that  we  liave  been 
worsted   in  the  battle.      But  overcome   evil    with   good. 

"  When  by  our  cahiiness,  we  make  even  the  enemy  cahn  " 
(Tholuck). 

(<■/.)    The  Christiajis  Relations  to  the    Civil   Government, 
even  though  Pagan. 

1-7.  Let  every  soul  be  in  subjection  to  the  higher  powers  :  for  there  is 
no  power  but  of  God  ;  and  ihefowers  that  be  are  ordained  of  God.  There- 
fore he  that  resisteth  the  power,  withstandeth  the  ordinance  of  God  :  and 
they  that  withstand  shall  receive  to  themselves  judgement.  For  rulers  are 
not  a  terror  to  the  good  work,  but  to  the  evil.  And  wouldest  thou  have  no 
fear  of  the  power  ?  do  that  which  is  good,  and  thou  shalt  have  praise  from 
the  same  :  for  he  is  a  minister  of  God  to  thee  for  good.  But  if  thou  do  that 
which  is  evil,  be  afraid  ;  for  he  beareth  not  the  sword  in  vain  :  for  he  is  a 
minister  of  God,  an  avenger  for  wrath  to  him  that  doeth  evil.  Wherefore 
}'e  must  needs  be  in  subjection,  not  only  because  of  the  wrath,  but  also  for 
conscience' sake.  For  for  this  cause  ye  pay  tribute  also  ;  for  they  are  min- 
isters of  God's  service,  attending  continually  upon  this  very  thing.  Render 
to  all  their  dues:  tribute  to  whom  tribute  is  due  ;  custom  to  whom  custom; 
fear  to  whom  fear;  honour  to  whom  honour. 

The  importance  of  treating  of  duties  pertaining  to  the 
Civil  Magistrate  might  be  inferred  from  the  oppressive 
tyranny  of  the  government,  and  the  repeated  efforts,  made 
by  legal  persecution,  to  exterminate  Christianity.  Paul 
is  writing  during  the  reign  of  Nero.  The  Jews  regarded 
the  theocracy  the  only  legitimate  form.  The  Ebionites 
ascribed  the  exercise  of  civil  government  to  the  control 
of  the  devil. 

Vcr.  I.  Let  every  soul.  This  teaches  that  a  man's  re- 
lation to  his  government  is  an  individual  matter.  It  can- 
not be  delegated  to  cliques  or  parties  or  trades-unions  or 
political  bosses.  Be  in  subjection.  Lit.  :  "  Subject  it- 
self," indicating  that  this  subjection  is  to  be  rendered  by 
the  free  will  of  the  subject.     To  the  higher  powers,  i.  e. 


266  THE  EPISTLE   TO   THE  ROMAjXS.  [xiii.  i,  2. 

rulers  in  an  eminent  position.  This  is  not  to  allow  of  dis- 
obedience to  those  of  lower  rank,  but  to  direct  attention 
to  the  imperial  government,  with  all  the  injustice  by  which 
it  was  established,  and  all  the  wrongs  which  it  perpetrated. 
No  power  but  of  God.  "What  subsists/z^r^  divine  cer- 
tainly subsists  not  simply  gratia  Jmmana  or  voliintate 
populi  "  (Philippi).  The  private  Christian  has  not  to  ask 
by  what  right  these  rulers  have  attained  their  authority. 
He  has  simply  to  submit  himself  to  the  government  that 
exists.  The  hand  of  God  has  been  beneath  the  forces 
that  have  raised  them  to  their  present  power.  The 
powers  that  be,  i.  e.  the  mere  de  facto  existence  of  the 
government,  not  necessarily  its  rightful  existence,  estab- 
lishes its  claim  to  obedience.  "  Christianity  gives  its  sanc- 
tion, not  exclusively  to  one  definite  form  of  government, 
but  to  the  form  of  government  actually  subsisting  at  any 
time,  and  guards  it  against  the  attempts  of  revolutionary 
subversiveness  "  (PlllLlPPl). 

Ver.  2.  He  that  resisteth,  i.  e.  in  matters,  where  obe- 
dience to  a  magistrate  is  not  otherwise  contrary  to  a  law 
of  God  (Acts  4  :  19  ;  5  :  29).  This  resistance  is  not  con- 
fined to  open  violence  ;  it  occurs  also  where  fraud  is  em- 
ployed to  defeat  the  ends  of  government.  Withstandeth 
the  ordinance  of  God — an  offence,  therefore,  greatly  to  be 
condemned  in  one  who  makes  a  Christian  profession. 
Shall  receive  to  themselves  judgment.  Thus  the  utter 
uselessness  of  this  resistance  is  declared.  There  can  be 
only  one  result — failure  and  punishment.  The  word 
"judgment"  refers  to  divine  retribution  which  may  be 
inflicted  through  the  magistrate  (ver.  4)  or  otherwise. 

Ver.  3.  For  refers  to  the  thought  of  the  preceding  verse. 
Such  resistance  can  bring  only  injury  to  themselves, 
"  for,"  etc.  Are  not  a  terror,  i.  e.  are  not  to  be  dreaded, 
except  when  wrong  is  done.     The   distinction,   however. 


xiii.  4-6.]  DUTIES  TO   THE  GOVERNMENT.  267 

must  be  made  between  the  office  and  the  persons  who 
administrate  it.  The  office  itself  is  to  bring  security  to 
the  good,  and  punishment  to  the  wicked  ;  but  it  may  be 
abused  by  the  persons  so  that  the  directly  contrary  result 
is  attained.  The  good  work.  "  The  ruler  has  to  do  only 
with  the  work :  of  the  intention  he  knows  nothing " 
(LiUDON).  Thou  shalt  have  praise.  This  is  the  rule. 
The  worst  of  governments  is  better  than  anarchy.  Even 
where  there  are  despots  who  abuse  their  power,  the  bene- 
fits the  government  brings,  corrupt  though  it  be,  are 
greater  than  its  evils. 

Ver.  4.  For  he  is  a  minister  of  God.  This  denies  all 
abitrary  power  in  the  ruler.  He  has  no  other  rights  than 
those  to  which  God  has  called  and  appointed  him.  He  is 
not  to  rule  for  his  personal  aggrandizement,  but  for  the 
public  good.  He  is  a  debtor  both  to  God  and  to  his 
subjects.  He  beareth  not  the  sword  in  vain,  i.  c.  The 
sword  is  not  only  to  be  borne,  but  to  be  used  where 
necessity  requires.  The  sword  of  the  magistracy  is  not 
intended  merely  for  parade,  but  for  death.  A  clear  proof 
of  the  right  and  duty  of  inflicting,  in  extreme  cases, 
capital  punishment. 

Ver.  5.  Not  only  because  of  the  wrath,  i.  e.  from  fear 
of  punishment,  but  also  for  conscience'  sake,  i.  c.  because 
of  the  Christian's  conviction  as  to  what  God  commands 
and  what  his  duty  is.  "  A  Christian,  so  far  as  he  is  flesh, 
is  to  obey,  '  because  of  the  wrath  ; '  but,  so  far  as  he  is 
spirit,  he  obeys  '  for  conscience'  sake  '  "  (Philippi). 

Ver.  6.  For  this  cause,  viz.  in  order  that  the  magistrates 
may  be  enabled  to  administer  the  laws.  Pay  ye  tribute. 
Particularly  galling  and  offensive  to  the  Jews  was  the 
payment  of  taxes  to  Gentiles  (Matt.  22  :  17).  The 
Christianized  Jews  readily  retained  this  prejudice.  They 
needed    the  warning    of  the    Master,   not    only  to    keep 


268  THE  EPISTLE   TO   THE  ROMANS.  [xiii.  6,  7. 

them  in  the  right,  but  also  to  anticipate  the  false 
charges  made  against  the  new  religion  (Matt.  17  :  24-27; 
Luke  23  :  22).  They  are  ministers  of  God's  service.  A 
different  word  for  "  minister "  is  here  used  from  that 
found  in  vcr.  4.  The  word  here  used  {Jcitourgoi\  is  found 
in  our  English  word  liturgy.  In  Heb.  i  :  7,  it  is  applied 
to  the  angels.  Indicating  first  any  one  rendering  a  public 
official  service,  it  was  soon  transferred  to  acts  of  worship. 
Here  then  we  find  the  official  holiness  of  their  service  de- 
clared. Those  contributing  to  their  support  shared  this 
in  their  divine  service.  The  effect  of  such  teaching  of 
Paul  concerning  paying  taxes  as  an  act  of  worship,  is  seen 
in  Tertullian  {Apologeticiis,  §  42),  where  he  declares 
that  whatever  the  Romans  lost,  by  the  spread  of  Chris- 
tianity, in  revenue  from  temple-dues,  they  fully  made  up 
by  the  more  conscientious  payment  of  taxes. 

Ver.  7.  Tribute=taxes  on  property  or  income  ;  cus= 
torrir^duties,  tolls  or  taxes  on  merchandise  purchased. 
The  former  is  a  direct,  the  latter,  an  indirect  tax  (Matt. 
17  :  25).  Fear,  not  in  the  sense  of  dread,  but  in  the  sense 
of  "reverence"  of  the  respect  to  be  shown  judges,  mili- 
tary authorities,  policemen — officials  with  whom  we  stand 
in  closer  contact,  and  whom  our  duties  frequently  cause 
us  to  meet  ;  and  honor,  probably  to  those  above  them, 
the  Emperor,  the  Procurator,  etc. 


(<5.)   The  Motives  of  the  Christian  Life  (13  :  8-14). 

8-14.  Owe  no  man  anything,  save  to  love  one  another:  for  he  that  lov- 
eth  his  neighbour  hath  fulfilled  the  law.  For  this,  Thou  shalt  not  commit 
adultery,  Thou  shalt  not  kill,  Thou  shalt  not  steal,  Thou  shalt  not  covet, 
and  if  there  be  any  other  commandment,  it  is  summed  up  in  this  word, 
namely,  Thou  shalt  love  thy  neighbour  as  thyself.  Love  worketh  no  ill  to 
his  neighbour  :  love  therefore  is  the  fulfilment  of  the  law. 

And  this,  knowing  the  season,  that  now  it  is  high  time  for  you  to  awake 


XIII.  S.J  MOTIVES  OF  THE  CHRISTIAN  LIFE.  269 

out  of  sleep  :  for  now  is  salvation  nearer  to  us  than  when  \\e/irst  believed. 
The  night  is  far  spent,  and  the  day  is  at  hand  :  let  us  therefore  cast  off  the 
works  of  darkness,  and  let  us  put  on  the  armour  of  light.  Let  us  walk 
honestly,  as  in  the  day  ;  not  in  revelling  and  drunkenness,  not  in  chamber- 
ing and  wantonness,  not  in  strife  and  jealousy.  But  put  ye  on  the  Lord 
Jesus  Christ,  and  make  not  provision  for  the  flesh,  io  fulfil  the  Xn^tat/iereof. 

Ver.  8.  Owe  no  man  anything  enjoins  the  discharge 
of  every  obligation.  Neglect  the  payment  of  nothing 
due  any  of  your  fellow-men.  Including  undoubtedly  the 
prohibition  of  protracted  debts  of  money,  it  is,  neverthe- 
less, far  more  extensive.  The  state  or  habit  of  debt  is 
forbidden.  Transient  debts  underlie  all  commercial 
enterprises.  The  debt  forbidden  is  that  which  is  unpaid 
when  due.  But  so  far,  we  are  touching  only  the  surface 
of  these  words.  Luther  enters  into  their  depths,  when 
he  says :  "  You  should  not  be  in  debt  as  ;//r//,  but  as 
Christians:  so  that  your  debt  should  be  a/r^r  debt  <?/ 
love,  not  a  debt  of  necessity,  arising  from  the  law.  Paul 
teaches  Christians  here  that  they  should  so  conduct 
themselves  to  magistrates  and  every  one,  that  no  one 
could  make  any  complaint  against  them  with  respect  to 
the  outward  law  and  government  ;  but  he  urges  that 
they  should  do  more  than  such  obligation  requires,  and 
even  when  it  is  not  demanded  of  them,  should  make 
themselves  debtors,  and  serve  those  who  have  no  claims 
upon  them."  (Comp.  what  Paul  says,  i  ;  14.)  But  to 
love  one  another.  Because  he  cannot  truly  love  his 
neighbor,  who  tries  by  loving  him  once  for  all  to  rid  him- 
self of  the  obligation  to  love  him  any  more.  He  that 
loveth  his  neighbor,  hath  fulfilled  the  lav^',  i.  e.  the  law 
concerning  his  neighbor  (Gal.  5:14;  Matt.  22  :  39,  40  ; 
I  Tim.  1:5;  James  2  :  8).  But  as  the  debt  of  love  is 
always  due,  the  law  is  never  perfectly  fulfilled.  Aviarc 
est  libcrtas  (Bengel).  "  Holy  Scripture  gives  many  and 
various  laws,  but  comprehends  all  in  love.    (Comp.   Matt. 


270    .  THE  EPISTLE   TO   THE  ROMANS.  [xiii.  8,  9. 

12  :  3-5.)  If  the  law  be  taught  and  urged  without  love 
and  beyond  love,  there  can  be  no  greater  misfortune  or 
injustice  or  calamity  upon  earth.  Then  the  proverb 
Siunnmni  jus^siuunia  injuria,  ■2iZtw2iS[yh^zoTCL&'s,\.x\xQ.  .  .  . 
Laws  should  be  given  and  observed  solely  for  the  sake  of 
love.  .  .  .  When  it  is  seen  that  a  law  is  of  no  use  to  our 
neighbor,  it  should  be  annulled.  .  .  .  But  here  the  ques- 
tion arises,  as  to  how  it  is  that  love  fulfils  the  law,  while 
love  is  only  a  fruit  of  faith,  and  faith  in  Christ  blots 
out  sin  and  justifies  and  satisfies  the  law.  Answer :  Faith 
and  love  must  be  distinguished  in  such  a  way  that  faith 
refers  to  \h.Q.  person,  and  love  to  the  %vorks.  When  the 
person  (through  faith)  is  accepted  of  God  and  justified, 
the  Holy  Spirit  and  love  are  bestowed,  so  that  he  does 
good  with  pleasure.  Love,  therefore,  fulfils  the  law,  by 
being  itself  the  fulfilment  of  the  law ;  but  faith  fulfils  the 
law  by  affording  that  whereby  the  law  is  fulfilled  (Gal. 
5 : 6).  Faith,  therefore,  remains  the  doer  ~  and  love 
remains  the  deed  "  (Luther). 

Ver.  9  gives  a  summary  of  the  Second  Table.  (Comp. 
Mark  10  :  19  ,  Luke  18  ;  20.)  The  omission  of  the  Fourth 
Commandment  is  due  probably  to  the  fact  that  vers.  1-7 
contain  a  full  explanation  and  enforcement  of  it.  The  order 
is  changed  and  corresponds  with  that  found  in  some  manu- 
scripts of  the  LXX.  Similar  changes  are  found  also 
in  Mark  and  Luke.  If  there  be  any  other.  Lit.  "  any 
different,"  i.  e.  If  there  be  any  other  relation  in  which 
the  rights  of  our  neighbor  are  protected.  It  is  summed 
up — "  recapitulated."  The  same  word  occurs  in  Eph. 
I  :  10.  This  doctrine  is  taught  also  in  Matt.  22  :  39  ; 
Mark  12:31;  Luke  10  :  27  ;  Gal.  5  :  14  ;  James  2  :  8. 
Thou  shalt  love  thy  neighbor  as  thyself.  "  Note  in  how 
masterly  a  way  this  commandment  has  been  framed.  It 
treats  of  four  things.     First,  the  person  who   is  to  love, 


XIII.  9,  10.]     MOTIVES  OF  THE  CHRISTIAN  LIFE.  271 

'  thou,'  '  tJioii,'  '  THOU.'  Not  :  '  let  some  one  else  love  for 
thee'  (Gal.  5:5;  2  Cor,  5:10).  The  second  is  the 
noblest  of  virtues,  love.  For  He  says  not :  *  Thou  shalt 
feed  thy  neighbor,  give  him  drink,  clothe  him,'  etc. — all 
precious  and  good  works — but  thou  shalt  love  him.  Love 
is  the  head,  the  fountain  and  the  common  virtue  of  all 
virtues.  The  third  is  the  noblest  work-room  and  the 
dearest  friend  who  is  to  be  loved,  i.  e.  thy  neighbor. 
Carnal  and  worldly  love  regards  the  person,  and  loves  as 
long  as  it  has  use  and  hope  for  him  ;  but  the  command- 
ment requires  free  love  to  every  one  ;  it  is  most  active 
and  effectual  towards  the  poor,  the  needy,  the  wicked, 
sinners,  fools  and  enemies,  for  there  it  finds  those  whom 
it  has  to  bear,  to  suffer,  to  endure,  to  serve.  The  fourth 
is  the  noblest  example  or  model.  This  commandment 
gives  a  living  example,  when  it  says  '  as  thyself.'  This  is 
a  better  example  than  that  of  all  saints  ;  for  they  have 
passed  away  and  are  dead  ;  but  this  example  lives  per- 
petually. For  every  one  must  acknowledge  that  he  feels 
how  he  loves  himself  "  (LUTHER). 

Ver.  10.  Love  worketh  no  Ml,  etc.  "Love  endures 
much  wrong;  it  does  no  wrong.  If  one  meet  thee  mali- 
ciously and  seek,  by  a  wrong,  to  lead  thee  to  do  a  wrong 
(12:  17,  21),  he  still  is  thy  neighbor,  and  appeals  for  thy 
sympathy.  It  ivorks  no  ill ;  for  it  does  not  fulfil,  but 
checks  the  lust  of  the  flesh  (Gal.  5  :  16),  and  where  we 
allow  the  evil  to  come  to  act,  we  check  and  deny  love. 
Love,  therefore,  is  the  fulfilment  of  the  law.  It  is  not 
only  the  deed  required  by  the  law,  but  is  itself  the  ful- 
ness of  the  entire  law.  The  various  commandments  of 
the  law  are  the  various  forms  and  expressions  of  love, 
which  unfolds  the  richness  of  its  blessing  in  a  beautiful 
variety  of  fruits — every  fruit  according  to  the  nature  and 
form  which  God  has  prescribed  in  His  commandments,  all 


272  THE  EPISTLE  TO   THE  ROMANS.  [xiii.      11. 

of  which  are  comprised  under  the  chief  commandment  of 
love"  (Besser). 

Ver.  II.  And  this,  i,  e.  "and  this  too,"  introducing  an 
additional  motive  for  the  diligent  cultivation  of  spiritual 
life,  and  the  discharge  of  all  Christian  duties,  prescribed 
in  the  section  beginning  with  chapter  xii.,  all  of  which 
have  been  summed  up  in  ver.  10.  Knowing  tlie  season, 
i.  e.  Because  we  know  the  time  of  night  or  day  at 
which  we  are  now  living,  and  what  is  immediately 
impending.  The  rays  of  the  morning  are  already  bright- 
ening the  sky.  To  awake  out  of  sleep.  Indifference, 
carelessness,  forgetfulness  (Matt.  24:42;  25:13),  sub- 
jection to  the  illusion  of  dreams  (Is.  29:8;  Job  20:8). 
For  now  is  our  salvation,  i.  e.  the  completion  of  our  sal- 
vation. The  second  coming  of  Christ,  which  the  Apos- 
tles beheved  to  be  near,  is  in  mind  (Phil.  4:5;!  Pet. 
4:7;  I  Thess.  5:4-6).  The  same  motive  is  urged  in 
Heb.  10:  25,  37  ;  I  Cor.  7  :  29  ;  i  Pet.  4:  7.  Than  when 
we  first  believed,  i,  e.  when  we  first  became  Christians. 

The  entire  Christian  life  and  the  entire  course  of  the 
Church  in  this  world  are  marked  by  successions  of  day 
and  night,  summer  and  winter.  All  point  to  one  Great 
Day  in  which  completed  salvation  shall  be  attained.  But 
this  day  is  reached  through  a  succession  of  eras,  both  in 
the  experience  of  the  individual  and  of  the  Church. 
Growing  from  grace  to  grace,  the  cry  constantly  comes : 
"  Our  salvation  is  nearer  than  when  we  believed."  We 
are  constantly  standing  on  the  very  verge  of  some  new 
discovery  of  the  riches  of  divine  grace,  in  the  light  of 
which  all  that  preceded  may  seem  to  be  only  darkness. 
Hence  the  text  may  well  be  applied  to  the  higher  revela- 
tions of  the  New,  as  contrasted  with  those  of  the  Old 
Testament,  to  the  preaching  of  Christ  Crucified  and 
Risen,  as  contrasted  with  that  of  a  Coming  Christ,  and 


XIII.  II,  12.]    MOTIVES  OF  TIIK  CHRISTIAN  LIFE.  273 

to  the  universal  spread  of  the  Gospel,  as  contrasted 
with  the  narrow  particularism  of  Judaism.  "  God's 
promise  made  to  Abraham  is  no  longer  to  be  expected 
in  the  future  ;  it  has  been  fulfilled.  Faith,  therefore,  is 
not  to  be  surrendered,  but  is  rather  established  ;  we  believe 
now  that  the  promise  has  been  fulfilled.  But  this  decla- 
ration should  be  understood,  not  of  the  nearness  of  the 
\\Asmg,  ox  \.\\Q  possession  ;  for  the  fathers  had  the  same 
faith  and  the  very  same  Christ,  and  He  was  just  as  near 
them  as  He  is  to  us  (Heb.  13:8).  But  Paul  speaks  here 
of  the  nearness  of  the  revelation.     (Comp.  Tit.  2  :  n.)" 

(LUTIIER.) 

But  this  must  not  be  regarded  as  the  only  application  ; 
for  a  large  portion  of  the  church  at  Rome  was  composed 
of  Gentiles.  Paul  declares  to  them  that  their  salvation 
is  nearer  than  at  the  hour  of  their  conversion.  "  Gradu- 
ally the  doctrine  is  made  clearer,  our  religion  is  more 
widely  diffused,  our  experience  in  divine  and  spiritual 
things  is  increased,  and  finally  other  gifts  grow  and  are 
multiplied  ;  and,  therefore,  although  when  we  believed 
our  salvation  was  sure,  nevertheless,  we  may  say,  all 
have  become  to  us  clearer  and  more  certain.  Some  not 
inaptly  apply  a  metaphor,  taken  from  those  who  run  in  a 
course, — the  farther  they  go,  the  nearer  they  approach 
the  goal.  So  the  beginning  of  our  conversion  is  like  an 
entrance  upon  the  race,  the  continuance  and  increase  of 
our  faith  like  the  course,  and  heavenly  glory  like  the 
goal  "  (Flacius,  quoted  by  Calovius). 

Ver,  12.  The  night  is  far  spent.  The  figure  is  that  of 
a  long  winter  night.  The  comparison  is  that  of  the 
present  state  as  contrasted  with  the  still  clearer  and 
brighter  light  of  the  Gospel  that  is  yet  to  shine.  The 
works  of  darkness,  viz.  those  which  men  are  ashamed  to 
do  in  open  daylight.  Armour  of  light.  Either  the 
18 


2  74  THE  EPISTLE   TO  THE  ROMANS.         [xiii.  13,  14. 

weapons  of  a  soldier  of  the  light,  or  the  tools  of  an 
honest  laborer  who  does  his  work  in  the  daytime. 

Ver.  13.  As  in  the  day,  i  e.  "as  though  all  the  world 
saw  what  we  do  "  (Lutiier).  Three  classes  of  sins  are 
then  arranged  in  pairs:  Not  in  revelling  and  drunken- 
ness, i.  e.  excesses  in  eating  and  drinking — gluttony.  But 
this  does  not  teach  the  asceticism  which  prohibits  us 
from  deriving  pleasure  from  what  God  has  created  not 
only  for  use,  but  also  for  enjoyment  (i  Tim.  6:  17),  It 
is  the  abuse  of  these  sources  of  enjoyment,  without 
regard  to  the  claims  of  God  or  the  higher  interests  of 
our  spiritual  nature,  that  is  here  prohibited.  All  eating 
and  drinking  that  prevents  the  energetic  discharge  of 
the  duties  of  our  callings,  that  shortens  life  or  impairs 
health,  and  above  all  that  chills  or  dulls  the  spirit  of 
devotion  and  interferes  with  prayer,  is  meant.  Not  in 
chambering  and  wantonness.  '  Licentious  deeds  and 
impurity  of  speech  and  conduct.  A  frequent  result  of 
sins  of  the  class  before  mentioned.  "  If  these  be  so  dis- 
graceful that  even  carnal  men  are  ashamed  to  commit 
them  before  the  eyes  of  their  fellow-men,  we  ought  to 
refrain  from  them  perpetually,  as  those  who  live  in 
God's  light,  even  when  we  are  withdrawn  from  men's 
sight"  (Calvin).  Not  in  strife  and  jealousy.  Often 
following  the  other  two  forms  of  sin,  but  here  more  com- 
prehensive. Men  are  guilty  of  the  last  mentioned,  viz. 
the  wrangling  and  jealousies  of  personal  and  partisan 
quarrels,  who  are  free  from  charges  of  the  other  classes. 
All,  however,  belong  together,  as  various  forms  of 
wordliness. 

Ver.  14.  But  put  ye  on,  i.  e.  Let  your  lives  be  a  true 
expression  of  your  inner  communion  with  Christ.  The 
reference  here  is  to  sanctification,  not  to  justification. 
In  Baptism,  the  Christ  puts  on  Christ  (Gal.  3  :  27) ;  "but 


XIII.   14-]  MOTIVES  OF  THE  CHRISTIAN  LIFE.  275 

in  the  further  development  of  the  baptized  one,  each  new 
advance  of  his  moral  Hfe  (comp.  ver.  1 1)  is  to  be  a  new 
putting-on  of  Christ ;  Hke  the  putting  on  of  the  new 
man,  it  is,  therefore,  always  enjoined  afresh  "  (Meyer). 
Make  not  provision  for  the  flesh.  Lit.  "  And  provision 
for  the  flesh  do  not  make  unto  lusts."  Provision  for  the 
body  must  be  made,  but  it  is  not  to  be  made  the  tool  or 
instrument  of  lust,  but  of  righteousness  (Rom.  6:  12,  13). 
The  word  provision  implies  forethought,  "  being  preoc- 
cupied with,"  and  suggests  the  pains  and  time  often  con- 
sumed in  planning  for  the  gratification  of  sensual  lusts. 
"All  natural  human  desires  (ambition,  as  well  as  the 
appetite  for  food  and  sex)  are  not  in  themselves  sinful, 
but  by  a  perverse  use,  in  which  they  are  not  subordinated 
to  the  service  of  a  higher  moral  end,  they  are  changed 
into  sinful  desires"  (Weiss).  This  verse  is  forever  con- 
nected in  the  mind  of  the  Church  with  the  crisis  in  the 
spiritual  life  of  Augustine,  which  he  thus  relates  :  "  I 
heard  from  a  neighboring  house  a  voice,  as  of  boy  or 
girl,  I  know  not,  chanting  and  oft  repeating  '  Take  up 
and  read  ; '  '  Take  up  and  read.'  Instantly,  my  counte- 
nance altered.  I  began  to  think  most  intently,  whether 
children  were  wont  in  any  kind  of  play  to  sing  such 
words  ;  nor  could  I  remember  ever  to  have  heard  the 
like.  So  checking  the  torrent  of  my  tears,  I  arose ;  in- 
terpreting it  to  be  no  other  than  a  command  from  God 
to  open  the  book,  and  read  the  first  chapter  I  should 
find.  Eagerly  then  I  returned  to  the  place  where 
Alypius  was  sitting;  for  there  I  had  laid  the  volume  of 
the  Apostle,  when  I  arose  thence.  I  seized,  opened,  and 
in  silence  read  that  passage  on  which  my  eyes  first  fell : 
'  Not  in  violating  and  drunkenness,  not  in  chambering  and 
wantonness,  not  in  strife  and  envying,  but  put  ye  on  the 
Lord  Jesus  Christ,  and  make  not  provision   for  the  flesh 


2^6  THE  EPISTLE   TO   THE  ROMANS.  [xiv.  i. 

in  concupiscence.'  No  further  would  I  read  ;  nor  needed 
I :  for  instantly  at  the  end  of  this  sentence,  by  a  light  as 
it  were  of  serenity  infused  into  my  heart,  all  the  dark- 
ness of  doubt  vanished  away  "  {Confessions,  Book  VIII. 
§30). 

(B.)    Principles  involved  in  the  Settlement  of  a  Penditig 
Controversy  (14  :  i  — 15  :  13). 

((T.)  Address  to  both  the  Strong  and  the   Weak. 

1-12.  But  him  that  is  weak  in  faith  receive  ye,  yet  not  to  doubtful 
disputations.  One  man  hath  faith  to  eat  all  things :  but  he  that  is  weak 
eateth  herbs.  Let  not  him  that  eateth  set  at  nought  him  that  eateth  not; 
and  let  not  him  that  eateth  not  judge  him  that  eateth:  for  God  hath 
received  him.  Who  art  thou  that  judgest  the  servant  of  another.?  to  his 
own  lord  he  standeth  or  falleth.  Yea,  he  shall  be  made  to  stand ;  for  the 
Lord  hath  power  to  make  him  stand.  One  man  esteemeth  one  day  above 
another  :  another  esteemeth  every  day  alike.  Let  each  man  be  fully  assured 
in  his  own  mind.  He  that  regardeth  the  day,  regardeth  it  unto  the  Lord  : 
and  he  that  eateth,  eateth  unto  the  Lord,  for  he  giveth  God  thanks ;  and  he 
that  eateth  not,  unto  the  Lord  he  eateth  not,  and  giveth  God  thanks.  For 
none  of  us  liveth  to  himself,  and  none  dieth  to  himself.  For  whether  we 
live,  we  live  unto  the  Lord;  or  whether  we  die,  we  die  unto  the  Lord: 
whether  we  live  therefore,  or  die,  we  are  the  Lord's.  For  to  this  end  Christ 
died,  and  lived  again,  that  he  might  be  Lord  of  both  the  dead  and  the  liv- 
ing. But  thou,  why  dost  thou  judge  thy  brother.'  or  thou  again,  why  dost 
thou  set  at  nought  thy  brother  .''  for  we  shall  all  stand  before  the  judge- 
ment-seat of  God.     For  it  is  written, 

As  I  live,  saith  the  Lord,  to  me  every  knee  shall  bow, 

And  every  tongue  shall  confess  to  God. 
So  then  each  one  of  us  shall  give  account  of  himself  to  God. 

Ver.  I.  "Him  that  is  weak  in  faith,"  i.e.  "in  his 
faith."  The  reference  is  to  members  of  an  ascetic  party 
in  the  Roman  Church,  evidently  of  Jewish  origin,  who 
regarded  themselves  under  obligation  to  abstain  from 
meat  and  wine,  and  to  observe  the  Jewish  fasts  and  festi- 
vals.   Possibly  they  were  members  of  the  sect  of  Essenes 


.]  THE  STRONG  AND   771  E   WEAK. 


277 


who  had  been  converted  to  Christianity.  At  all  events, 
they  represented  kindred  views.  The  injunction  here 
given  clearly  shows  that  they  formed  a  very  small  mi- 
nority of  the  Christians  at  Rome.  This  asceticism,  Paul 
here  declares,  is  inconsistent  with  a  proper  knowledge  of 
Christianity,  and  indicates  a  weak  faith.  It  is  consistent 
with  faith,  but  not  with  strong  faith.  Receive  ye:  take 
to  yourselves,  admit  to  your  confidence.  Doubtful  dis- 
putations. Better  the  marginal  R.  V. :  "  Decisions  of 
doubt,"  or  "  Criticism  of  scruples."  The  advice  is  that, 
when  recognized  as  a  brother,  the  effort  be  not  zealously 
made  to  at  once  force  from  him  his  scruples  and  incon- 
sistencies. Time  must  be  allowed  for  his  principles  to 
work  out  their  proper  solution.  "  In  the  fourteenth 
chapter,  he  teaches  that  we  should  deal  gently  with  con- 
sciences weak  in  faith  and  forbear  with  them,  so  that  we 
use  our  Christian  freedom,  not  to  the  injury,  but  to  the 
advancement  of  the  weak.  Where  this  is  not  done, 
dissent  and  a  despising  of  the  Gospel  follow.  It  is  better 
to  yield  a  little  to  the  weak,  until  they  become  stronger, 
than  that  the  doctrine  of  the  Gospel  be  entirely  sup- 
pressed "  (Luther).  "  As  many  of  the  Jews  still  ad- 
hered tenaciously  to  the  shadows  of  the  law,  he  confesses 
that  this  is  a  fault  in  them.  But,  for  the  time  being,  he 
asks  that  indulgence  be  given  ;  since  to  urge  them  more 
severely  would  be  to  undermine  their  faith.  Doubtful 
disputations,  therefore,  he  calls  those  which  disturb  a 
mind  not  suf^ciently  settled,  or  involve  it  in  doubts " 
(Calvin). 

Ver.  2.  Hath  faith  to  eat  all  things,  i.  e.  to  make  no 
distinction  in  his  food.  His  faith  has  raised  him  above 
all  such  scruples.  Knowing  that  all  creatures  of  God  are 
good,  and  nothing  to  be  refused  (i  Tim.  4:4),  he  knows 
that  sin   or  holiness  does  not  depend   upon   the   sort  of 


278  THE  EPISTLE  TO  THE  ROMANS.  [xiv.  3, 4. 

food  that  is  eaten  or  is  not  eaten.  Eateth  herbs,  i.  e. 
nothing  but  herbs.  Copious  illustrations  both  among 
heathen  and  Christians  are  given  by  Grotius.  "A  Chris- 
tian knows  no  distinction  of  days  ;  he  knows  no  Friday  or 
fast  day.  But  when  he  comes  to  a  place  where  this  is 
not  understood,  and  the  day  is  still  observed,  he  con- 
forms thereto  "  (Luther). 

Ver.  3.  Set  at  naught.  Those  of  stronger  faith 
would  naturally  be  liable  to  look  with  contempt  upon 
the  narrowness  of  the  vegetarian  Christians,  and  to 
regard  them  as  of  no  account.  Of  course  this  would 
show,  that,  strong  as  they  were,  their  own  faith  was  still 
deficient,  and  their  strength  was  only  relative.  Judge 
him  describes  the  censorious  judgment  which  is  the 
characteristic  of  a  religiousness  that  lays  its  chief  stress 
upon  the  fulfilment  of  external  requirements.  God  hath 
received  him,  viz.  the  stronger  brother  who  has  no 
scruples  about  eating  meat.  If  God  has  forgiven  him 
his  sins  and  accepted  him  as  his  child,  and  his  life  in 
other  respects  manifests  the  presence  of  the  Holy  Spirit, 
all  such  criticism  is  out  of  place. 

Ver.  4.  Who  art  thou?  This  is  addressed  to  the 
weaker  brother.  That  judgest.  And,  too,  by  laws  of 
your  own  making  !  The  servant  of  another.  He  belongs 
to  God's  house,  not  to  yours.  He  shall  be  made  to  stand. 
The  weak  Christian  thinks  the  stronger  one  in  great 
danger  by  disregard  of  the  ascetic  warnings  of  the  former. 
Paul  ironically  suggests  that  whatever  the  danger,  he 
has  a  powerful  Lord  at  hand  who  can  defend  him  from 
the  spiritual  peril  of  eating  meat!  "Received  of"  God 
(ver.  3),  God  will  uphold  him. 

Ver.  5.  One  day  above  another.  He  refers  to  the 
observance  by  Jewish  Christians  of  the  fasts  and  feasts 
of  the  Jews  (Col.  2  :  16).     Esteemeth  every  day  alike. 


XIV.  5,  6.]  THE  STRONG  AND  THE  WEAK.  279 

Not  by  secularizing  holy  days,  but  by  sanctifying  all 
secular  days,  from  the  conviction  that  all  our  time  be- 
longs to  God,  and  every  energy  of  the  Christian's  life  is 
to  be  directed  to  God's  glory  (i  Cor.  10:  31).  This  con- 
ception does  not  forbid  a  distinction  between  days,  but 
it  makes  such  distinction  for  the  sake  of  order,  and  not 
as  though  one  day  in  itself  were  holier,  or  the  devotion 
of  one  day  above  another  to  religious  worship  implied  or 
brought  a  higher  degree  of  holiness.  Let  each  man  be 
fully  assured  in  his  own  mind.  These  differences  do 
not  justify  a  suspension  of  judgment  concerning  what 
each  one  ought  to  think  or  do.  On  the  contrary,  every 
one  is  exhorted  to  come  to  a  clear  and  definite  conclusion. 
He  is  to  take  sides,  but,  at  the  same  time,  to  do  so  with 
charity  towards  those  who  reach  another  conclusion. 

Ver.  6.  Unto  the  Lord.  As  they  are  believers,  the 
Lord  is  the  end  of  all  their  thoughts,  purposes  and  acts. 
The  motive  of  the  one,  in  claiming  the  perpetual  obliga- 
tion of  the  day,  is  to  glorify  his  Lord ;  as  such,  his  devo- 
tion to  his  conviction,  is  to  be  respected  by  the  other. 
The  motive  of  the  other,  in  regarding  all  days  as  alike 
holy,  is  to  claim  for  his  Lord  the  entire  devotion  of  all 
our  time,  and  as  such  must  be  respected  by  the  one  who 
makes  a  difference  in  days.  This  is  implied,  even  if  not 
expressed  as  in  A.  V.  So  in  regard  to  difference  of 
foods.  The  one  thanks  God  for  all  things,  and  partakes 
of  them  to  the  glory  of  God  (i  Cor.  10 :  31).  The  other 
thanks  God  for  only  vegetables,  and  to  the  glory  of  God 
eats  only  vegetables.  His  motive  for  abstaining  from 
meats  is  the  same  as  that  of  the  other  for  eating  them. 
In  this  both  unite  and  co-operate.  God.  The  alternation 
of  "  Lord "  and  "  God"  shows  that  Lord  applies  to 
Christ,  as  in  ver.  9,  and  makes  a  distinction  between  the 
persons  of  the  Trinity. 


2So  THE  EPISTLE  TO  THE  ROMANS.  [xiv.  7-10. 

Vers.  7,  8.  Using  and  abstaining,  acting  and  refraining 
fronm  acting,  are  to  the  Christian  not  arbitrary  matters, 
determined  by  his  own  caprice,  but  they  are  determined 
by  his  conviction  as  to  what  the  \\\\\  of  the  Lord  is. 
The  Christian  in  all  things  realizes  the  fact  that  he  is 
not  his  own,  but  belongs  to  Christ.  Even  his  death 
cannot  be  by  his  own  act  (hence  suicide  implies  a  renun- 
ciation of  Christ),  but  comes  only  as  Christ  wills  (Phil. 
I  :  21-24). 

"  We  not  only  live  unto  the  Lord  and  are  the  Lord's, 
but  we  ourselves  are  also  lords.  For  if,  when  we  die  and 
live,  we  are  the  Lord's,  we  truly  lord  it  over  life  and 
death  "  (Luther). 

Ver.  9.  For  to  this  end,  Christ  died  and  lived  again. 
It  is  not  Christ's  life  upon  earth  that  made  Him  Lord  of 
His  people,  but  His  death  and  resurrection.  Death  and 
resurrection  belong  together.  He  did  not  become  Lord 
of  the  dead  by  His  death,  and  of  the  living  by  His  res- 
urrection. His  death  purchased  for  Him  a  people  ;  His 
resurrection  delivered  those  whom  He  had  purchased 
(Ch.  4:25).  Lord  of  both  the  dead  and  the  living.  His 
relation  is  the  same  to  those  who  have  departed  as  to 
those  now  on  earth.  Bengel  correctly  notes  that 
these  words  exclude  all  theories  of  soul-sleeping.  (Comp. 
Luke  20:  38).  Death  then  only  transfers  us  from  one 
sphere  of  conscious  service  to  another. 

Ver.  10.  Dost  thou  judge,  addressed  to  the  weak  (ver.  3). 
Set  at  naught,  addressed  to  the  strong  composing  the 
majority  of  the  Roman  Church.  Such  judging  he  de- 
clares is  to  usurp  a  prerogative  of  God  (Comp.  i  Cor. 
4 :  5).  Of  God  is  supported  as  the  reading  by  the  best 
MSS.  Elsewhere,  as  in  A.  V.,  "  Of  Christ."  So  in  i  Cor. 
5:10.  God  the  Father  will  judge  the  world  through 
Christ  (Acts  17:31;  Ch.  2  :  16). 


XIV.  13,  I4-]  APPEAL   TO   THE  STRONG.  281 

Vcr.  II.  A  free  quotation  from  13.45:23  to  sustain 
the  statement  that  God's  jud<^ment  must  be  awaited. 
The  emphasis  rests  on  to  me  and  to  God.  Ver.  12  is  a 
direct  inference,  each  one  of  us  corresponding  to  "every 
knee  "  and  "  every  tongue." 


ip:)  Appeal  to  the  Strong. 

13-23.  Let  us  not  therefore  judge  one  another  any  more  :  but  judge  ye 
this  rather,  that  no  man  put  a  stumbling-block  in  his  brother's  way,  or  an 
occasion  of  falling.  I  know,  and  am  persuaded  in  the  Lord  Jesus,  that 
nothing  is  unclean  of  itself :  save  that  to  him  who  accounteth  anything  to 
be  unclean,  to  him  it  is  unclean.  For  if  because  of  meat  thy  brother  is 
grieved,  thou  walkest  no  longer  in  love.  Destroy  not  with  thy  meat  him 
for  whom  Christ  died.  Let  not  then  your  good  be  evil  spoken  of:  for  the 
kingdom  of  God  is  not  eating  and  drinking,  but  righteousness  and  peace 
and  joy  in  the  Holy  Ghost.  For  he  that  herein  serveth  Christ  is  well- 
pleasing  to  God,  and  approved  of  men.  So  then  let  us  follow  after  things 
which  make  for  peace,  and  things  wliereby  we  may  edify  one  another. 
Overthrow  not  for  meat's  sake  the  work  of  God.  All  things  indeed  are 
clean;  howbeit  it  is  evil  for  that  man  who  eateth  with  offence.  It  is  good 
not  to  eat  flesh,  nor  to  drink  wine,  nor  to  do  anything  whereby  thy  brother 
stumbleth.  The  faith  which  thou  hast,  have  thou  to  thyself  before  God. 
Happy  is  he  that  judgeth  not  himself  in  that  which  he  approveth.  But  he 
that  doubteth  is  condemned  if  he  eat,  because  he  eateth  not  of  faith  ;  and 
whatsoever  is  not  of  faith  is  sin. 

Ver.  13.  Judge  this  rather.  An  elliptical  expression 
for  "  Judge  ourselves  according  to  the  rule  that  no  one," 
etc.  StumbIing=block,  or  occasion  of  falling.  To  dis- 
tinguish the  two  words  here  used  is  difficult.  Most  com- 
mentators maintain  there  is  no  difference.  GoDET 
suggests  "  shock  or  stumbling-block." 

Ver,  14.  I  know.  Paul  here  takes  sides.  The  strong 
are  right.  In  the  Lord  Jesus.  He  thus  declares  the 
depth  of  his  conviction  on  the  subject.  It  springs  from 
his  life-communion  with  Christ.  The  Ceremonial  Law  is 
abolished,  and  with  it  all  such  distinctions  (Acts  11:9; 


282  THE  EPISTLE   TO   THE  ROMANS.  [xiv.  15-17. 

I  Tim.  4  :  4).  To  him  who  accounteth.  What  is  of  itself 
an  adiaphoron  or  matter  of  indifference  may  not  continue 
to  be  such  when  applied  to  an  individual  case,  or  in  the 
practice  of  an  individual.  Right  though  a  course  may 
be,  one  sins  if  he  follow  it  while  he  regards  it  wrong  (ver. 

23). 

Ver,  15.  Because  of  meat.  Any  article  of  food.  Is 
grieved.  His  conscience  is  burdened  or  distressed.  Not 
applicable  to  where  obstinate  prejudice  may  ask  that 
something  allowed  by  Christian  Liberty  be  not  indulged 
in,  to  avoid  pain  to  the  self-will  of  the  one  making  the  de- 
mand. This  would  be  to  sustain  him  in  that  judging 
which  has  just  been  rebuked.  But  it  does  mean  that 
liberty  is  not  to  be  used,  where  any  practice  touches  the 
sensibility  of  true  children  of  God  in  regard  to  what  is 
more  precious  to  them  than  life,  unless  by  refraining  from 
such  exercise  we  are  hampered  in  our  testimony  to  the 
truth,  or  in  our  discharge  of  the  duties  of  our  callings. 
Destroy  not  him.  A  very  small  sacrifice  is  asked  of  you 
contrasted  with  what  Christ  gave.  Christ  gave  His  life; 
and  are  you  unwilling  to  forego  the  pleasure  of  a  single 
object  of  meat  or  drink?  We  are  taught  here  that  it  is 
possible  for  those  who  have  been  redeemed  by  Christ  to 
fall  and  perish. 

Ver.  16.  Your  good=The  Christian  Liberty  of  the 
strong  (i  Cor.  8  :  9-1 1). 

Ver.  17.  Not  eating  and  drinking,  i.  e.  Your  eating 
and  drinking  whatever  you  please  does  not  make  you  a 
Christian  ;  you  will  lose  nothing  of  importance,  therefore, 
by  your  self-denial.  These  matters  are  trifling  and  insig- 
nificant, when  mentioned  alongside  of  those  in  which  the 
Kingdom  of  God  actually  consists.  Righteousness,  i.  e. 
the  righteousness  which  comes  by  faith,  and  the  peace 
and  joy  that  follow.     "  Righteousness,  as  respects  God  ; 


XIV.  ly.J  APPEAL   TO  THE  STRONG.  283 

peace,  as  respects  our  neighbor  ;  joy,  as  respects  our- 
selves "  (Bengel).  But  external  peace,  to  which  Bengel 
refers,  is  rather  a  consequence  and  mark,  than  a  constitu- 
ent element  of  this  Kingdom.  "  Peace  does  not  denote 
here  harmony  or  external  peace  with  others,  but  in- 
ternal peace  of  conscience,  or  tranquillity,  of  which  the 
Apostle  had  treated,  as  that  which  flows  forth  from  justi- 
fication by  faith  immediately  into  the  hearts  of  believers, 
and  which  alone  can  keep  in  Christ  Jesus  unto  everlasting 
life  (Phil.  4  :  7),  and  in  which  we  have  firm  and  true  joy  in 
the  Holy  Ghost  (Rom.  5  :  i  sqq.),  because  we  are  sure  of 
the  grace  of  God  and  of  our  heavenly  inheritance.  These 
three,  '  the  righteousness  of  Christ '  which  we  apprehend 
by  faith,  '  peace  with  God  the  Father,'  which  the  justified 
enjoy  for  Christ's  sake,  and  'joy  in  the  Holy  Ghost,' which 
arises  from  our  justification  and  peace  of  conscience,  are 
truly  the  Kingdom  of  God  "  (CalOVIUS).  "  The  Kingdom 
of  God  begun  in  this  life,  and  to  be  completed  in  the 
world  to  come,  is  not  dependent  upon  these  external 
matters,  food  and  drink,  but  is  defined  by  far  greater 
and  necessary  matters,  viz.  righteousness,  which  we  ob- 
tain by  faith  in  Christ,  and  then,  peace  of  conscience,  and 
joy,  that  is  not  earthly,  but  spiritual,  and  as  Peter  says, 
inexpressible  and  full  of  glory,  whereby  the  regenerate, 
in  consideration  of  the  blessings  of  Christ,  exult  in 
their  hearts  through  the  Holy  Ghost  "  (HUNNIUS). 
"  The  Kingdom  of  God  is  considered  either  as  the  king- 
dom of  grace  in  this  life,  or  the  kingdom  of  glory  in  the 
life  to  come.  On  either  side,  there  is  no  profit  from  the 
use  of  the  food  formerly  forbidden  in  the  law  ;  for  as 
Christ  says  elsewhere :  *  The  Kingdom  of  God  cometh 
not  with  observation'  (Luke  17:20).  But  there  are 
matters  of  far  greater  importance  in  which  the  Kingdom 
of  God  consists,  three  of    which    are    here    mentioned  : 


284  THE  EPISTLE  TO  THE  ROMANS.  [xiv.  17. 

I.  The  righteousness  whereby,  in  God's  judgment,  we 
are  acco'unted  righteous,  and  which  we  obtain  only  by 
faith  in  Christ.  2.  Peace,  which  we  have  before  God 
through  Christ.  3.  Joy,  by  which  he  understands  tran- 
quillity of  conscience.  This  is  the  beginning  of  eternal 
life,  and  results  from  the  former.  Our  zeal  should  be  oc- 
cupied, therefore,  in  retaining  these  three  things,  and 
this  will  render  us  more  grateful  to  God,  and  more  ac- 
ceptable to  men,  than  if,  without  respect  to  the  weak, 
we  use  all  food  indifferently  "  (BALDWIN). 

"  It  is  a  doctrine  of  the  Pope,  that  to  avoid  eating  meat 
is  a  good  work  and  atones  for  sin.  This  is  foolish  and 
senseless  ;  for  neither  eating  nor  drinking,  neither  hunger 
nor  thirst,  but  only  the  blood  of  Christ  does  that.  If, 
then,  such  obedience  do  not  efface  sin,  disobedience  also 
can  be  no  sin.  It  is,  therefore,  no  sin  before  God  to  eat 
meat  or  fish  on  whatever  day  I  please.  The  external 
mode  of  life,  even  though  we  can  dispense  with  it  as  little 
as  with  eating  and  drinking,  does  not  help  us  before  God  ; 
it  is  only  faith  that  does  that.  The  Kingdom  of  God 
is  spiritual,  and  does  not  consist  of  external  things,  but 
onjy  of  justification,  tranquillity  and  comfort  of  man's 
heart  and  conscience.  It  is  produced  or  regulated  by  no 
law,  even  not  by  that  of  God,  and,  therefore,  much  less 
by  human  ordinances,  but  alone  by  the  Gospel  and  faith 
in  God,  whereby  hearts  are  purified,  consoled  and  tran- 
quillized. The  enactment  of  many  laws  withdraws  men 
from  the  Kingdom  of  God  to  the  kingdom  of  sin  ; 
wherein  there  is  nothing  but  disquietude,  anxiety  and 
sorrow  of  conscience ;  just  as  in  the  Kingdom  and 
knowledge  of  God,  there  is  nothing  but  peace,  joy  and 
consolation  of  heart  "  (LUTIIER). 

Ver.  18.  He  that  herein  serveth  Christ,  i.  e.  The 
Christian  who,  under  these  circumstances  and  with  these 


XIV.  iS-20.]  APPEAL   TO   THE  STIWNG.  285 

motives,  is  willing  to  forego  his  liberty.      Is  well=pleasing 

to  God.  The  good  works  of  believers  are  well-pleasing  to 
God.  Approved  of  men.  Even  those  whose  approval  he 
does  not  seek.  The  Christian  constantly  meets  opposi- 
tion and  every  now  and  then  calls  forth  their  hostility. 
He  is  often  the  object  of  slander  and  abuse.  But  in  the 
end  this  rule  prevails.  He  is  esteemed  as  a  man  true  to 
his  convictions  and  thoroughly  in  earnest.  Public  opinion 
is  fickle  and  uncertain ;  but  when  all  is  told,  the  man  who 
makes  every  sacrifice  to  do  what  is  right  is  not  forgotten 
(Ps.  23  :  5  :  2  Cor.  4  :  2).  There  is  a  strong  implication 
here  that  the  person  who  constantly  endeavors  to  display 
his  liberty  without  regard  to  the  consciences  of  his 
brethren  will  not  be  approved  of  men.  Even  his  truly 
Christian  character  will  not  be  understood  or  acknowl- 
edged. 

Ver.  19.  5o  then,  i.  e.  Since  the  Kingdom  of  God  does 
not  consist  of  those  matters  on  which  these  controversies 
have  existed,  and  the  favor  of  God  is  gained  neither 
by  the  use  of  these  outward  things,  nor  by  abstracting 
from  them.  The  things  which  make  for  peace,  viz.  the 
peace  of  the  Church.  Even  in  the  use  of  those  things 
which  by  themselves  are  innocent,  the  peace  of  the  Church 
may  be  destroyed  to  no  good  end.  Things  whereby  we 
may  edify.  Those  by  which  faith  is  strengthened,  sancti- 
fication  promoted,  influence  and  usefulness  advanced. 
(See  Jud.  ver.  20.) 

Ver.  20.  The  work  of  God,  i.  e.  the  Christian  life,  begun 
in  him.  It  is  evil.  The  reckless  use  of  Christian  liberty 
becomes  an  offence  ;  and  yet  it  may  be  difficult  for  the 
strong  brother  to  learn  how  his  use  of  that  which  in  itself 
is  innocent  and  free,  can  bring  spiritual  injury  to  others. 

Ver.  21.  Good.  That  which  is  externally  honorable 
{Kalon),     which    appears    well.       Drink    wine.       Phil., 


286  THE  EPISTLE   TO   THE  /WMANS.  [xiv.  21-23. 

Hodge,  etc.,  think  that  wine  offered  to  idols  is  meant. 
Baldwin  says  :  "  He  wants  to  teach  that  we  should 
abstain  from  all  flesh  and  all  wine,  rather  than,  in  any 
way,  offer  an  occasion  for  a  fall  to  one  who  is  weak." 
Everything  should  be  done  to  prevent  God's  work  from 
being  destroyed.  We  must  eat,  if  by  this  our  brother  is 
edified  ;  and  we  must  not  eat,  if  by  this  the  work  of  God 
decreases.  We  must  drink,  if  thereby  the  faith  of  our 
brother  be  advanced  ;  and  we  must  not  drink  if  thereby 
his  faith  suffer  loss  "  (Anselm). 

Ver.  22.  The  faith  which  thou  hast.  Addressed  to  the 
strong.  Its  meaning  is :  Do  not  make  a  parade  of  thy 
faith.  Seek  not  by  thy  free  use  of  all  God's  creatures  to 
show  that  thy  faith  is  strong.  If  so,  it  is  enough  that 
God  knows  it.  Happy  is  he.  Be  content  with  knowing 
that  your  free  use  of  God's  gifts  is  not  contrary  to  what 
you  have  learned  that  God  desires, 

Ver.  23.  But  he  that  doubteth.  Also  an  admonition 
to  the  strong.  Their  example  may  lead  the  weak  to  act 
contrary  to  their  convictions  of  duty,  and  thus  to  do 
what  does  not  come  from  faith.  They  have  compared 
their  conduct  with  the  conscience  of  another,  instead  of 
being  guided  by  their  own  consciences  as  enlightened  by 
the  Holy  Ghost.  Faith  here  means  their  persuasion  of 
duty.  But  to  the  Christian,  this  persuasion  of  duty  must 
spring  from  faith  in  Christ,  the  centre  of  his  spiritual  life 
and  all  its  activities.  "  The  confidence  of  salvation 
grounded  upon  Christ,  upon  which  all  his  activity  must 
depend  ;  since  it  is  sinful,  as  soon  as  he  even  doubts 
whether  it  be  compatible  with  the  continuance  of  his  pos- 
session of  salvation  "  (Weiss). 

"  To  wish  to  serve  God,  and  yet  to  be  ignorant  whether 
the  service  be  pleasing  to  Him  or  not,  is  not  a  service 
that  is  grateful  to  God,  but  a  work  especially  displeasing 


XIV.  23-]  UNION  IN  CHRIST.  287 

to  Him.  He  lays  down  this  rule  as  a  foundation  for  all 
others.  For  it  is  necessary  that  faith  or  the  firm  per- 
suasion of  mind  derived  from  the  word  of  God  must  pre- 
cede, if  anything  ought  to  be  done  in  accord  with  the 
free  use  of  Christian  liberty,  and  without  a  hesitating 
conscience.  .  .  .  This  passage  does  not  speak  directly 
concerning  justifying  faith,  but  concerning  the  sure 
persuasion  of  heart  that  what  is  done  is  not  displeasing 
to  God ;  nevertheless  the  argument  is  valid  that  the 
works  of  those  who  do  not  believe  in  Christ  do  not 
please  God.  For  if  those  things  are  sin,  which  are  done 
without  the  faith  whereby  we  believe  that  something  is 
conceded  in  adiaphora,  much  more  will  those  be  sins 
which  are  done  without  the  sure  confidence  of  the  heart 
in  Christ.  The  general  aphorism  concerning  every  kind 
of  faith  is  true  :  '  Whatsoever  is  done  without  faith,  is  sin,' 
whether  this  be  understood  as  historical  faith,  or  faith  of 
conscience,  or  faith  in  Christ.  There  is  no  reason,  there- 
fore, why  this  declaration  cannot  be  applied  to  justifying 
faith,  although  here  it  is  applied  to  faith  of  another 
form  "  (Baldwin).  "  There  is  evidently  a  sinful  dis- 
regard of  the  divine  authority,  on  the  part  of  a  man  who 
does  anything  which  he  supposes  God  has  forbidden,  or 
which  he  is  not  certain  He  has  allowed  "  (HODGE). 

((C)    The  Union  of  all  in  Christ,  the  End  of  all  Controver- 
sies (15:  1-13). 

{aa.)  Christ  as  an  Example. 

1-7.  Now  we  tliat  are  strong  ought  to  bear  the  infirmities  of  the  weak, 
and  not  to  please  ourselves.  Let  each  one  of  us  please  his  neighbour  for 
that  which  is  good,  unto  edifying.  For  Christ  also  pleased  not  himself; 
but,  as  it  is  written,  The  reproaches  of  them  that  reproached  thee  fell  upon 
me.  For  whatsoever  things  were  written  aforetime  were  written  for  our 
learning,  that  through  patience  and  through  comfort  of  the  scriptures  we 
might  have  hope. 


288  THE  EPISTLE   TO   THE  ROMANS.  [xv.  1-3. 

Now  tlie  God  of  patience  and  of  comfort  grant  you  to  be  of  the  same 
mind  one  with  another  according  to  Christ  Jesus  :  that  with  one  accord  ye 
may  with  one  mouth  glorify  the  God  and  Father  of  our  Lord  Jesus  Christ. 
Wherefore  receive  ye  one  another,  even  as  Clirist  also  received  you,  to  the 
glory  of  God. 

Ver.  I.  Another  motive  than  that  of  injury  threatened 
to  the  weak  is  introduced.  It  is  the  regard  which  every 
beUever  has  for  his  Lord  and  Saviour,  and  the  example 
the  latter  has  left  us  of  self-denying  and  condescending 
love  and  patience.  The  strong  are  those  who  have  been 
properly  instructed  concerning  the  use  of  matters  of  in- 
difference. The  weak  are  those  who  find  matters  of  sin 
in  external  usages,  the  use  of  foods,  the  observance  or 
non-observance  of  days,  etc.  Not  to  please  ourselves,  i.  e. 
not  to  make  our  own  pleasure  the  rule  and  guide. 
Instead  of  making  a  display  of  our  Christian  liberty,  and 
demanding  its  rights,  and  exercising  it  to  the  fullest  ex- 
tent, we  should  subordinate  it  to  helpfulness  to  our 
brethren,  however  weak  and  prejudiced  they  be.  For 
Paul's  personal  application  of  this  principle,  see  i  Cor. 
9 :  20  sqq. 

Ver.  2.  Please  ...  for  that  which  is  good.  (Comp. 
14:  19.)  The  limitation  and  motive  must  always  be  the 
highest  good  and  edification  of  our  neighbor;  we  are  not 
to  please  him  to  his  injury,  but  must  even  displease  him, 
if  this  be  necessary  for  his  good.     (See  Gal.  4  :  16.) 

Ver.  3.  For  Christ  also  pleased  not  himself.  A  strange 
servant  he  must  be  who  deems  himself  too  exalted  to 
condescend  as  his  Master  has  done.  The  same  thought 
is  expressed  as  in  Phil.  2:5  sqq.;  i  Pet.  2:21  sqq. 
Christ  did  not  use  his  prerogatives — to  which  our  much 
vaunted  Christion  liberty  is  nothing — but  gladly  forbore 
their  use  in  order  to  effect  our  salvation.  The  reproaches 
of  them,  etc.  (Ps.  69  :  9). 


XV.  4,  5-]  UNION  IN  CHRIST.  289 

Vcr.  4  declares  wliy  the  Apostle  uses  an  O.  T.  text 
to  enforce  the  doctrine  of  the  self-denial  of  Christ.  The 
cominfj  of  Christ  has  not  abolished  the  O.  T.  scriptures. 
The  religion  of  the  O.  T.  and  of  the  N.  T.  are  the  same 
only  at  different  stages.  (See  Ch.  i  :  2.)  Our  learning 
implies  that  the  full  force  and  benefit  of  the  O.  T.  cannot 
be  obtained,  until  the  times  of  the  N.  T.  (Comp.  2  Tim. 
2  :  16.)  Patience  and  comfort  of  the  scriptures.  The 
patience  and  comfort  derived  from  the  devout  study  of 
the  scriptures.  Hope  is  always  prospective.  Here  it 
reaches  forward  towards  the  future  blessings  that  are  to 
be  attained  in  life  eternal.  The  reference  here  is  to  the 
specifically  Christian  hope  (5  : 4,  5). 

Ver.  5.  Now  the  God  of  patience  and  of  comfort,  i.  e. 
The  patience  and  comfort  of  the  scriptures  cannot  be 
obtained  simply  by  reading  them.  God  is  their  author, 
and  our  reading  must,  therefore,  be  constantly  accom- 
panied by  devout  and  earnest  prayer.  "  Lest  any  one 
presume,  by  his  own  powers,  to  obtain  patience  and 
comfort  of  the  scriptures,  he  indicates  by  his  entreaty 
that  these  gifts  of  God  are  to  be  obtained  by  humble 
prayer  "  (Luther).  The  connection  between  this  clause 
and  the  preceding  is  very  well  brought  out  in  the  collect, 
probably  by  Cranmer,  which  is  prescribed  by  the  Book 
of  Common  Prayer  for  the  Second  Sunday  in  Advent,  and 
is  found  in  the  Lutheran  Common  Service  (No.  49) : 
"Blessed  Lord,  who  hast  caused  all  Scripture  to  be 
written  for  our  learning ;  grant  that  we  may  in  such 
wise  hear  them,  read,  mark,  learn  and  inwardly  digest 
them,  that  by  patience  and  comfort  of  Thy  holy  word, 
we  may  embrace  and  ever  hold  fast  the  blessed  hope  of 
everlasting  life,  which  Thou  hast  given  us  in  our  Sax'iour 
Jesus  Christ."  Grant  you  to  be  of  the  same  mind. 
Something  we  do  not  have  by  nature.  Such  harmony 
19 


290  THE  EPISTLE  TO  THE  ROMANS.  [xv.  6. 

cannot  be  obtained,  until  we  have  patience  and  comfort, 
and  these  gifts,  we  have  seen,  must  come  from  above. 
According  to  Christ  Jesus,  i.  e.  not  according  to  Christ, 
as  a  model,  but  according  to  His  will.  (Comp.  8  :  27.) 
Peace  at  the  sacrifice  of  truth  or  principle  is  repudiated. 
We  may  allow  weaknesses  of  our  Christian  brethren,  but, 
for  the  sake  of  peace,  we  must  not  be  asked  to  adopt 
or  defend  them. 

Ver.  6.  That  with  one  accord,  ye  may  with  one  mouth. 
"  The  hymn  of  saved  humanity  "  (Godet).  Jews  and 
Gentiles,  strong  and  weak,  unite  as  one  choir  in  one  song 
of  praise.  Philippi  suggests:  "Oneness  of  mind  has 
oneness  of  speech  as  its  consequence."  But  the  thought 
is  rather,  that,  when  they  come  together  for  public  wor- 
ship, they  use  not  only  the  same  words,  which  is  assumed, 
but  that  there  be  but  one  heart  back  of  these  words,  and 
they  be  filled  with  the  spirit  of  mutual  love.  (Comp.  Acts 
2:46.)  God  and  Father.  "He  who,  according  to  the 
humanity  of  Christ,  is  His  God,  according  to  His  divin- 
ity, is  His  Father  "  (Anselm).  But  the  word  translated 
and  may  be  epexegetical  or  explicative,  as  A.  V.  renders 
it,  "God,  even  the  Father"  (see  2  Cor.  1:3;  11  :3i  ; 
Eph.  1:3;  Col.  I  :  3),  and  passages  where  "  of  Jesus 
Christ"  is  not  added  (i  Cor.  15:24:  Eph.  5:20;  Col. 
3:17;  James  1:27;  39).  So  Meyer,  Philippi,  Lid- 
don,  Stuart,  Weiss,  Besser.  The  article  in  the  orig- 
inal does  not  decide  the  meaning.  If  the  latter  be  right, 
God  is  first  considered  abstractly,  as  the  object  of  wor- 
ship ;  then  He  comes  before  us  in  His  Trinitarian  relations. 
"  As  there  is  one  God,  who  has  called  )'ou,  and  you  all 
have  obtained  the  same  mercy.  He  who  has  called  the 
strong,  has  called  also  the  weak,  and  made  no  distinction 
between  any ;  so  then,  without  being  distracted  by  such 
illusions    into    diverse    interests,   you     should   with    one 


XV.  7-]  UXION  IN  CHRIST.  291 

accord,  recognizing  this  grace  as  common  to  all,  glorify 
God,  As  the  grace  of  the  call  has  not  made  a  distinc- 
tion, neither  ought  diversity  of  strength  or  weakness  to 
do  so"   (Luther). 

Ver.  7.  Receive  ye  one  another.  (Comp.  14:1.)  This 
admonition  is  addressed  to  both  the  strong  and  the 
weak.  As  Christ  received  you,  i.  e.  without  any  merit  or 
worthiness,  without  any  strength  or  fitness  in  you,  out  of 
pure  mercy,  only  as  sinners  (Luke  5:32;  15:2).  The 
strength  of  the  strongest  without  Christ  is  weaker  than 
the  weakness  of  the  weakest.  This  suggests  also  what  is 
next  introduced  and  commented  on,  viz.  that  in  thus 
receiving  them,  there  was  no  preference  made  of  race  or 
nationality.  Jew  and  Gentile  were  treated  alike.  To  the 
glory  of  God,  i.  e.  that  God  may  be  glorified,  viz.  that 
Mis  truth  (ver.  8)  and  His  mercy  (ver.  9)  may  be 
declared. 

{l)b^   The  tzvo  diverse  Manifestations  and  Relations  of  the 
one^  all-endnaeing  Love  of  Christ. 

8-13.  For  I  say  that  Christ  hath  been  made  a  minister  of  the  circumci- 
sion for  the  truth  of  God,  that  he  might  confirm  the  promises ^/z'c;/  unto 
the  fathers,  and  that  the  Gentiles  might  glorify  God  for  his  mercy;  as  it  is 
written, 

Therefore  will  I  give  praise  unto  thee  among  the  Gentiles, 

And  sing  unto  thy  name. 
And  again  he  saith, 

Rejoice,  ye  Gentiles,  with  his  people. 
And  again, 

Praise  the  Lord,  all  ye  Gentiles ; 
And  let  all  the  peoples  praise  him. 
And  again  Isaiah  saith. 

There  shall  be  the  root  of  Jesse, 
And  he  that  ariseth  to  rule  over  the  Gentiles ; 
On  him  shall  the  Gentiles  hope. 
Now  the  God  of  hope  fill  you  with  all  joy  and  peace  in  believing,  that  ye 
may  abound  in  hope,  in  the  power  of  the  Holy  Ghost, 


292  THE  EPISTLE   TO   THE  ROMANS.  [xv.  8-IO. 

**  If  Christ  has  received  with  equal  goodness,  there  has 
yet  been  a  difference  in  the  mode  of  this  receiving. 
Unity  in  the  works  of  God  is  never  uniformity.  Rather 
harmony  impHes  variety  "  (Godet). 

Ver.  8.  God's  deahngs  with  the  Jews  declare  the 
glory  of  His  truth.  Christ,  a  minister  of  the  circum- 
cision. "  Circumcision  "  is  used  here,  as  in  3  :  30 ;  4:12; 
Gal.  2:7  sqq. ;  Eph.  2:11,  etc.,  for  the  Jews.  Jesus 
came,  first  of  all  to  minister  to  the  Jews  (Matt.  15  :24). 
He  ministered  by  giving  His  life  a  ransom  (Matt.  20:28). 
That  he  might  confirm  the  promises,  viz.  by  fulfilling 
them  (i  :  2). 

Ver.  9.  God's  dealings  with  the  Gentiles  declare  the 
glory  of  His  mercy.  That  the  Gentiles  might  glorify 
God.  The  construction  is  difificult.  Both  English  ver- 
sions regard  "  glorify  "  as  in  the  same  construction  as 
"  confirm  "  in  ver.  8.  This  appears  the  most  satisfactory 
explanation.  The  thought  then  is:  "  He  was  the  minis- 
ter of  the  circumcision  :  I.  That  He  might  confirm  the 
promises.  2.  That  the  Gentiles  might  glorify  God,"  i.  e. 
His  fulfilment  of  the  promises  and  manifestation  of  God's 
truth  in  serving  the  Jews,  is  the  foundation  of  His 
mercy  to  the  Gentiles.  He  was  the  minister  of  the  cir- 
cumcision, in  order  that  the  Gentiles  might  be  saved. 
Therefore  will  I  give  praise,  Ps.  18  :  49. 

Ver.  10.  Rejoice  ye  Gentiles,  etc.,  Deut.  32:43.  Ver. 
II.  Praise  the  Lord,  etc.,  Ps.  117:1.  Ver.  12.  There 
shall  be  a  root,  etc.,  Ps.  1 1  :  10.  All  these  O.  T.  texts  in 
most  explicit  terms  declare  that  salvation  is  not  con- 
fined to  the  Jews,  and  prophesy  the  world-wide  mission 
of  Christianity. 

Ver.  13.  Now  the  God  of  hope,  etc.  Doxology  to  the 
entire  argument  of  the  Epistle,  which  has  just  ended 
with  its  key-note,  viz.  "  The  universality  of  the   grace  of 


XV.  13-]  CLOSING  APOLOGY.  293 

God  in  Christ ;  "  "  The  brotherhood  of  Jew  and  Gentile 
in  Christ."  "Hope"  is  the  final  word  of  ver.  13.  The 
doxology  dwells  upon  it.  God  is  its  author.  As  before, 
the  reference  is  to  the  specifically  Christian  hope  (5  :  2-5  ; 
15:4).  Joy  and  peace.  (Comp.  on  14:17.)  Where 
these  arc  found,  mutual  concord  among  Christians  will 
prevail.  The  spirit  of  strife  and  controversy  springs 
from  the  failure  of  Christians  to  completely  appropriate 
to  themselves  the  divine  blessings  provided  and  offered 
in  Christ.  They  are  always  involved  in  strife  without, 
because,  within,  there  is  no  "joy  and  peace  in  believing." 

Epilogue  (15: 14-33). 

This  corresponds  to  the  introduction  (i  :  8-16),  and 
comprises  two  parts,  viz.  an  apology  for  the  manner  in 
which  he  has  written  (vers.  14-22),  and  a  statement  con- 
cerning the  plans   he   has   in  view  for  his  journeys  (vers. 

23-33)- 

I.  Apology. 

14-23.  And  I  myself  also  am  persuaded  of  you,  my  brethren,  that  ye 
yourselves  are  full  of  goodness,  filled  with  all  knowledge,  able  also  to 
admonish  one  another.  But  I  write  the  more  boldly  unto  you  in  some 
measure,  as  putting  you  again  in  remembrance,  because  of  the  grace  that 
was  given  me  of  God,  that  I  should  be  a  minister  of  Christ  Jesus  unto  the 
Gentiles,  ministering  the  gospel  of  God,  that  the  offering  up  of  the  Gentiles 
might  be  made  acceptable,  being  sanctified  by  the  Holy  Ghost.  I  have 
therefore  my  glorying  in  Christ  Jesus  in  things  pertaining  to  God.  For  I 
will  not  dare  to  speak  of  any  things  save  those  which  Christ  wrought 
through  me,  for  the  obedience  of  the  Gentiles,  by  word  and  deed,  in  the 
power  of  signs  and  wonders,  in  the  power  of  the  Holy  Ghost;  so  that  from 
Jerusalem,  and  round  about  even  unto  Illyricum,  I  have  fully  preached  the 
gospel  of  Christ ;  yea,  making  it  my  aim  so  to  preach  the  gospel,  not  where 
Christ  was  already  named,  that  I  might  not  build  upon  another  man's 
foundation  ;  but,  as  it  is  written. 

They  shall  see,  to  whom  no  tidings  of  him  came. 
And  they  who  have  not  heard  shall  understand. 

Wherefore  also  I  was  liindered  these  many  times  from  coming  to  you. 


294  THE  EPISTLE   TO   THE  ROMANS.  [xv.  15,  16. 

Vers.  14,  15  state  his  motives  for  writing.  It  was  not 
because  of  any  lack  of  ordinary  knowledge  on  the  part 
of  the  Church  at  Rome,  but  because  Paul  had  been  en- 
trusted with  Apostolic  grace  for  teaching  the  Gentiles. 
Ye  are  full  of  goodness,  i.  c.  of  a  kind  and  benevolent 
disposition,  which  would  prompt  to  a  proper  course  to- 
wards fellow-Christians,  whoever  they  may  be,  and  to  the 
settlement  of  variances.  "  Full  of  goodness,"  as  they 
are,  he  wants  to  enlarge  their  capacity.  The  Epistle 
shows  that  he  knew  that  there  were  faults  among  the 
Christians  at  Rome ;  but  this  does  not  deter  him  from 
commending  that  in  them  that  was  praiseworthy.  His 
praise  and  his  censure  are  always  discriminating.  I  write 
the  more  boldly,  i.  e.  with  considerable  boldness.  In 
some  measure.  Lit.:  "In  part,"  i.  e.  in  some  portions 
of  the  letter,  where  he  speaks  sharply,  as  6:  19-21  ;  ii  :  19- 
22,  etc.  As  putting  you  again  in  remembrance.  He 
writes  nothing  new,  or  unknown.  Often  have  they  heard 
these  things  before.  The  grace  that  was  given  me.  As 
in  I  :  5  ;   12:3,  for  the  grace  of  the  Apostolic  office. 

Ver.  16.  A  minister.  Not  the  same  word  as  in  ver.  8, 
but  the  word  {Icitoiirgos)  used  in  ch.  13:6;  Heb.  1:7; 
8:2.  (Comp.  on  13:6.)  One  who  conducts  a  public 
worship.  Of  Christ  Jesus,  i.  e.  appointed  by  Him. 
Ministering.  Margin  is  exact :  "  Ministering  in  sacrifice." 
The  preaching  of  the  Gospel  is  regarded  as  a  sacrificial  act. 
The  Gentiles  are  offered  ;  the  Gospel  is  the  instrument 
by  which  the  sacrifice  is  made.  The  sacrifice  here  is  a 
eucharistic  one.  The  Gentiles  as  brought  to  God, 
through  the  preaching  of  Christ,  and  sacrified  by  the 
Holy  Spirit,  are  presented  as  an  acceptable  offering. 
"  As  the  sacrifice  of  the  N.  T.,  he  designates  the  hearts 
of  the  Gentiles  so  prepared  and  furnished  by  the  preach- 
ing  of  the   Gospel,  that  they   can  please   God,  since  by 


XV.  I7-I9-]  CLOSING  APOLOGY.  295 

faith  in  Christ  the  Holy  Spirit  purifies  their  hearts  (Acts 
15- 7-9)-  Undoubtedly  the  Apostle  has  Mai.  i:ii  in 
mind  "  (Baldwin).     (See  also  Is.  66  :  19,  20.) 

Ver.  17.  I  have.  These  words  are  emphatic.  It  is 
actually  true  that  I,  humble  though  I  be,  have  reason 
for  boasting.  Therefore,  viz.  because  by  the  exercise  of 
the  grace  given  me  (ver.  15),  I  have  brought  so  many 
Gentiles  to  Christ.  (Comp.  i  Cor.  15  :  10.)  In  things 
pertaining  to  God,  i.  e.  in  extending  the  kingdom  of 
God,  and  especially  in  the  convcrsifMi  of  the  Gentiles. 

Ver.  18.  Any  things  save  those  which  Christ  wrought 
through  me,  i.  e.  Christ  is  the  author  of  all  his  actions 
that  afford  ground  for  glorying.  All  his  glorying  is, 
therefore,  only  the  recognition  of  what  belongs  to  Christ, 
and  the  confession  of  Christ's  name,  and  the  vindication 
of  Christ's  claims  before  men.  By  word,  i.  e.  through 
his  sermons,  and  other  testimonies  to  a  Crucified  and 
Risen  Christ.  By  deed,  i.  e.  such  as  are  recounted  in 
1  Cor.  II  :  23-28. 

Ver.  19.  In  the  power  of  signs  and  wonders.  These 
words,  often  conjoined,  refer  to  the  same  objects,  as 
designated  in  two  diverse  relations,  the  former  referring 
to  them  as  sealing  the  truth  by  manifest  evidences  of 
God's  approval,  and  the  latter  indicating  their  super- 
natural character,  and  the  effects  which  they  produced 
upon  men.  The  thought  here  is  that  a  public  miraculous 
power  accompanied  and  wrought  through  his  words  and 
deeds,  and  that  back  of  this  power  and  working  through 
it  was  a  special  activity  of  the  Holy  Spirit.  "  He  as- 
cribes power  to  the  signs,  i.  e.  ef^cacy  and  work  in  the 
minds  of  spectators,  who,  in  this  way,  were  the  more 
readily  brought  to  faith  in  Christ  "  (Baldwin).  5o  that 
from  Jerusalem.  Paul  began  to  preach  at  Damascus 
(Acts  9  :  20).     But  Jerusalem  is  mentioned  as  the  centre 


296  THE  EPISTLE  TO  THE  ROMANS.  [xv.  19-21. 

of  his  preaching  in  the  S.  E.,  as  Illyricum  on  the  N.  E. 
shore  of  the  Adriatic  marks  its  N.  W.  boundary.  That 
nothing  of  St.  Paul's  preaching  in  Illyricum  is  mentioned 
in  Acts,  is  not  significant.  His  abode  in  Arabia  (Gal. 
I  :  17),  is  not  alluded  to  in  Acts.  The  time  may  have 
been  that  described  in  Acts  20 :  1-3.  I  have  fully 
preached.  Completely  fulfilled  my  commission  to  preach 
the  Gospel.  "  It  is  clear  that  Paul  was  not  claiming  to 
have  finished  the  work  of  preaching  in  relation  to  the 
small  towns  and  country  districts  of  the  lands  he  had 
evangelized.  He  regarded  his  Apostolic  task  as  entirely 
fulfilled,  when  he  had  lighted  the  torch  in  the  great 
centres,  such  as  Thessalonica,  Corinth  and  Ephesus. 
That  done,  he  had  reckoned  on  the  churches  founded  in 
those  capitals  continuing  the  evangelization  of  the 
provinces  "  (Godet). 

Ver.  20.  Making  it  my  aim.  See  marginal  reading: 
"  Being  ambitious."  Upon  another  man's  foundation.  It 
was  the  office  of  an  Apostle  to  lay  the  foundation  and 
begin  the  work ;  it  was  the  less  difficult  office  of  a  pastor 
to  carry  on  what  an  Apostle  had  begun  (i  Cor.  3  :  10). 
He  appeals  to  the  establishment  of  new  congregations  as 
a  proof  of  his  Apostolic  office  (i  Cor.  9  :  2). 

Ver.  21.  Is  quoted  from  Is.  52  :  15,  as  giving  the  one 
great  thought  pervading  his  entire  ministry..  As  usual, 
he  supports  this  assertion  which  he  has  just  made  with  a 
text  from  the  O.  T. 

Ver.  22.  Wherefore,  viz.  because  he  wanted  eveiywhere 
to  break  ground  for  the  Gospel.  1  was  hindered,  viz.  by 
calls  from  places  where  previously  nothing  had  been 
done.     Coming  to  you.     See  Acts  19:21  for  his  purpose. 


XV.  23-26.]  PLANS  FOR   THE  FUTURE.  297 

2.  His  Plans  for  the  Future. 

24-33.  -^^t  now,  having  no  more  any  place  in  these  regions,  and  having 
these  many  years  a  longing  to  come  unto  you,  whensoever  I  go  unto  Spain 
(for  I  hope  to  see  you  in  my  journey,  and  to  be  brought  on  my  way  thither- 
ward by  you,  if  first  in  some  measure  I  shall  have  been  satisfied  with  your 
company) — but  now,  I  say,  I  go  unto  Jerusalem,  ministering  unto  the  saints. 
For  it  hath  been  the  good  pleasure  of  Macedonia  and  Achaia  to  make  a 
certain  contribution  for  the  poor  among  the  saints  that  are  at  Jerusalem. 
Yea,  it  hath  been  their  good  pleasure  ;  and  their  debtors  they  are.  For  if 
the  Gentiles  have  been  made  partakers  of  their  spiritual  things,  they  owe  it 
to  them  also  to  minister  unto  them  in  carnal  things.  When  therefore  I  have 
accomplished  this,  and  have  sealed  to  them  this  fruit,  I  will  go  on  by  you 
unto  Spain.  And  I  know  that,  when  I  come  unto  you,  I  shall  come  in  the 
fulness  of  the  blessing  of  Christ. 

Now  I  beseech  you,  brethren,  by  our  Lord  Jesus  Christ,  and  by  the  love 
of  the  Spirit,  that  ye  strive  together  with  me  in  your  prayers  to  God  for 
me  ;  that  I  may  be  delivered  from  them  that  are  disobedient  in  Judaea,  and 
that  my  ministration  which  I  have  for  Jerusalem  may  be  acceptable  to  the 
saints;  that  I  may  come  unto  you  in  joy  through  the  will  of  God,  and  to- 
gether with  you  find  rest.     Now  the  God  of  peace  be  with  you  all.     Amen. 

Ver.  23.  No  more  place  in  these  regions.  The  oppor- 
tunities of  preaching  the  Gospel  in  new  phices  have  ceased 
in  the  regions  in  which  he  has  hitherto  been  occupied, 
viz.  East  of  the  Adriatic. 

Ver.  24.  Spain.  The  word  as  then  used  stood  for  the 
entire  Pyrenaean  peninsula.  This  j'ourney  was  probably 
taken  after  Paul's  first  imprisonment.  Those  who  deny 
a  second  imprisonment  deny  that  this  journey  was  ever 
made. 

Ver.  25.  Unto  Jerusalem.  Nevertheless,  in  God's 
Providence,  the  ultimate  end  of  this  journey  was  Rome. 
Ministering.  Not  merely  "  to  minister,"  but  the  journey 
was  itself  a  ministry.     Saints,    ch.   I  :  7. 

Ver.  26.  Macedonia  and  Achaia.  The  two  sections  of 
Greece,  North  and  South,  of  that  time.  He  might  have 
written  :    N.    and   S.   Greece.     Contribution.      How   that 


298  THE  EPISTLE   TO   THE  ROMANS.  [xv.  27-29. 

contribution  was  gathered,  and  Paul's  plans  as  a  Church 
financier  may  be  learned  from  i  Cor.  16  :  1-4.  Further 
details  in  2  Cor.  8,  9. 

Ver.  27.  Their  good-pleasure  .  .  ,  debtors  express  the 
two  motives  prompting  the  contribution.  First,  the 
pleasure  of  the  Christian  in  relieving  the  necessities  of 
his  brethren ;  secondly,  the  sense  of  obligation.  If 
Gentiles  partakers.  The  congregation  at  Jerusalem  was 
the  mother  church,  from  which  were  sent  forth  the  in- 
fluences by  which  the  Gentiles  were  brought  to  Christ. 
There  is  contained  here  a  suggestion  to  the  Roman 
Christians  as  to  their  duty  in  regard  to  this  same  contri- 
bution. Why  should  not  the  Roman  Christians — mainly 
Gentiles — share  in  the  zeal  of  those  of  Macedonia  and 
Achaia?  The  debt  to  the  mother  church  was  in  both 
cases  the  same.  To  minister  unto  them,  as  an  act  of 
worship.  The  word  is  of  same  root,  as  ver.  16  ;  ch.  13  : 
6,  and  means  "  to  make  a  sacrificial  service."  The  money 
gathered  for  this  purpose  becomes  a  eucharistic  sacrifice. 

Ver.  28.  Have  sealed  to  them=have  securely  and  in 
due  form  delivered  it.  The  Apostle  was  the  bearer  of 
the  alms,  in  order  to  inspire  confidence  in  the  collection. 
Hence  the  necessity  of  a  public  and  ofificial  transfer. 
While  no  one  could  have  doubted  his  integrity,  had  he 
handed  it  over  privately,  the  importance  and  value  of  the 
undertaking  were  enhanced  by  its  publicity.  The  money 
was  more  than  a  relief  for  the  necessities  of  the  Christians; 
it  was  a  testimonial  of  the  love  of  those  making  the 
contribution. 

Ver.  29.  The  fulness  of  the  blessing.  He  will  bring 
with  him  all  the  gifts  and  graces  connected  with  the 
Apostolic  ofifice.  (Comp.  i  :  11.)  They  will  not  be  with- 
out rich  fruit  in  the  life  of  the  congregation.  "  Fulness 
of  blessing  is  a   Hebraism  for  abundant  or  full  blessing. 


XV.  30-3^0  PLANS  FOR  THE  FUTURE.  299 

consisting  in  growth  in  doctrine,  in  a  better  constitution 
of  the  church,  in  the  obtaining  from  God  of  greater  gifts, 
in  being  incited  to  the  pursuit  of  godhness,  and  the  Hke, 
all  of  which  he  promises  that  he  will  bring  with  him  " 
(Baldwin). 

Ver,  30.  By  the  love  of  the  spirit,  viz.  that  which  is 
enkindled  by  the  Holy  Spirit.  Strive  together.  Lit. 
"  Agonize  together  with,"  indicating  the  earnestness  and 
perseverance  of  the  prayer  that  is  asked  for.  Even  one 
endowed  with  the  special  gifts  of  an  Apostle,  "  the  ful- 
ness of  the  blessing,"  craves  for  the  prayers  of  the 
humblest  believers  (2  Cor.  i  :  1 1  ;  Eph.  6  :  18,  19;  Col. 
4:3;   I  Thess.  5  :  25  ;  2  Thess.  3:1,2). 

Ver.  31,  That  I  may  be  delivered.  The  Apostle  ap- 
prehends open  hostility  on  the  part  of  the  Jews,  and  the 
prejudices  and  secret  distrust  instilled  byjudaizers  in  the 
church  (Acts  21  :  20,  21).  That  my  ministrations  may  be 
acceptable.  He  has,  therefore,  some  doubts  whether, 
after  all  his  pains  and  dangers,  the  Jewish  Christians  at 
Jerusalem  will  appreciate  his  services,  and  accept  his 
offices  as  their  benefactor. 

Ver.  32,  And  together  with  you  find  rest.  A.  V. : 
"  With  you,  be  refreshed,"  i.  e.  find  his  rest  in  the  antici- 
pated mutual  intercourse  between  him  and  the  Roman 
Christians.  All  came  to  pass  ;  but  how  differently  from 
what  was  expected  !  He  came  to  Rome  **  in  joy,"  but  as 
a  prisoner.  He  found  at  Rome  his  rest ;  but  it  was  by 
the  sword  of  the  executioner. 

Ver.  33.  The  God  of  peace,  i,  e.  the  God  who  brings 
peace.     The  thought  is  suggested  from  vers.  31,  32. 


300  THE  EPISTLE  TO  THE  ROMANS.  [xvi.  i. 

Conclusion. 
(A.)  Commendation  of  Phoebe  (i6  :  i,  2). 

1-2.  I  commend  unto  you  Phoebe  our  sister,  who  is  a  servant  of  the 
church  that  is  at  Cenchreae  :  that  ye  receive  her  in  the  Lord,  worthily  of  the 
saints,  and  that  ye  assist  her  in  whatsoever  matter  she  may  have  need  of 
you :  for  she  herself  also  hath  been  a  succourer  of  many,  and  of  mine  own 
self. 

Ver.  I.  Phoebe.  According  to  the  subscription  to  the 
Epistle,  she  carried  it  to  Rome.  A  servant.  Undoubt- 
edly "  a  deaconess."  Not  that  the  office  was  fully  de- 
veloped at  this  time,  but  that  the  Roman  Church  had 
women  deacons,  as  well  as  men  deacons.  This  is  the 
plain  meaning  of  i  Tim.  3:11,  where  violence  is  done  to 
the  entire  context,  either  by  the  rendering  "  wives  "  of 
A.  v.,  or  "  women  "  of  R.  V.  The  deaconesses  were 
charged  especially  with  the  care  of  the  sick,  of  strangers, 
of  catechumens  among  the  women,  of  the  younger  female 
members  and  children  of  the  Church,  and  all  other 
duties  in  which  they  could  execute  diaconal  functions 
as  women,  more  readily  than  they  could  be  attended  to 
by  men.  This  office,  however,  was  not  identical  with 
the  institution  of  widows  of  I  Tim.  5  :  9  sqq.,  whose 
members  had  reached  an  age  beyond  that  at  which  the 
active  and  laborious  duties  of  the  female  diaconate  were 
possible."  1     Cenchrese,  the  sea-port  of  Corinth. 

Ver.  2.  Worthily  of  saints,  i,  e.  as  saints  ought  to 
receive  a  person  in  her  office,  on  her  errand,  and  with 
her  endorsements.  Assist  her.  Lit.  "  stand  by  her." 
She  may  have  need.     Official  business  may  have  taken 

1  See  my  "Female  Diaconate  of  the  N.  T.",  Philadelphia,  1S92,  and 
Littheran  Church  Review,  January,  1892 ;  also  Uhlhorn's  Christian  Charity 
in  the  Early  Church. 


XVI.  3-]  GREETINGS.  301 

her  to  Rome,  to  look  after  female  members  of  the 
Cenchraean  and  Corinthian  churches  who  had  removed  to 
the  capital  of  the  world,  or  to  discharge  some  special 
commissions  belonging  to  the  Achaian  churches,  that 
could  be  best  secured  through  such  a  representative 
woman.  5uccourer.  "  One  who  stood  before,"  or  "an- 
ticipated the  wants  "  of  many  and  of  the  Apostle  him- 
self, "  a  patroness." 

(B.)  Greetings. 

3-16.  Salute  Prisca  and  Aquila  my  fellow-workers  in  Christ  Jesus,  who 
for  my  life  laid  down  their  own  necks;  unto  whom  not  only  I  give  thanks, 
but  also  all  the  churches  of  the  Gentiles:  and  salute  the  church  that  is  in 
their  house.  Salute  Epaenetus  my  beloved,  who  is  the  first  fruits  of  Asia 
unto  Christ.  Salute  Mary,  who  bestowed  much  labour  on  you.  Salute 
Andronicus  and  Junias,  my  kinsmen,  and  my  fellow-prisoners,  who  are  of 
note  among  the  apostles,  who  also  have  been  in  Christ  before  me.  Salute 
Ampliatusmy  beloved  in  the  Lord.  Salute  Urbanus  our  fellow-worker  in 
Christ,  and  Stachys  my  beloved.  Salute  Apelles  the  approved  in  Christ. 
Salute  them  which  are  of  the  household  of  Aristobulus.  Salute  Ilerodion 
my  kinsman.  Salute  them  of  the  household  of  Narcissus,  which  are  in  the 
Lord.  Salute  Trypha^na  and  Tryphosa,  who  labour  in  the  Lord.  Salute 
Persis  the  beloved,  which  laboured  much  in  the  Lord.  Salute  Rufus  the 
chosen  in  the  Lord,  and  his  mother  and  mine.  Salute  Asyncritus,  Phlegon, 
Hermes,  Patrobas,  Ilermas,  and  the  brethren  that  are  with  them.  Salute 
Philologus  and  Julia,  Nereus  and  his  sister,  and  Olympas,  and  all  the  saints 
that  are  with  them.  Salute  one  another  with  a  holy  kiss.  All  the  churches 
of  Christ  salute  you. 

Ver.  3.  Prisca  and  Aquila.  Aquila,  a  native  of  Pontus, 
and  his  wife,  Prisca  or  Priscilla,  makers,  like  Paul,  of  tent- 
cloth,  went  to  Corinth  from  Rome,  to  Ephesus  from 
Corinth,  to  Rome  as  here  shown  from  Ephesus,  and  are 
found  once  more  in  Ephesus  (2  Tim.  4  :  19).  They  appear 
first  in  Acts  18:2,  26.  Prisca  is  mentioned  first,  prob- 
ably because  of  her  greater  interest,  energy  and  activity. 
HORT  has  suggested  that  her  priority  is  due  to  the  fact 
that  she  was  of  noble  birth. 


302  THE  EPISTLE  TO  THE  ROMANS.  [xvi.  4-7. 

Ver.  4.  Laid  down  their  own  necks.  At  some  particu- 
lar time,  not  mentioned  in  the  Book  of  Acts  or  the 
Epistles,  they  exposed  themselves  to  an  especial  peril 
for  the  sake  of  Paul.  All  the  churches,  because  the 
labors  of  the  Apostles  to  the  Gentiles  were  thus  pro- 
longed. 

Ver.  5.  Church  that  is  in  their  house.  (Comp.  i  Cor. 
16:19;  Col.  4:15;  Phil.  2.)  In  the  large  cities,  Chris- 
tians, having  as  yet  no  church  buildings,  and  being  too 
numerous  to  assemble  in  one  place,  met  in  groups,  in  the 
houses  of  various  members.  Those  in  better  circum- 
stances, having  larger  houses,  were  in  this  way  able  to 
do  an  especial  service  to  the  brotherhood.  Such  were 
Aquilla  and  Priscilla.  Epasnetus.  Not  elsewhere  men- 
tioned. First=fruits  of  Asia.  The  first  convert  from  the 
Roman  province  of  Asia,  of  which  Asia  was  the  capital. 
The  reading  "  Achaia  "  followed  by  A.  V.  seems  incon- 
sistent with  I  Cor.  16:  15. 

Ver.  6.  riary.  The  only  Hebrew  name  in  the  entire 
list.  Bestowed  much  labor.  Unknown  the  labor,  its 
record  remains  her  perpetual  memorial  (Matt.  26 :  13). 
It  may  have  been  as  a  deaconess  in  some  especial 
calamity  that  had  befallen  the  Roman  Church.  The 
Roman  Christians  knew  what  it  was,  as  well  as  Paul. 

Ver.  7.  Andronicus  and  Junias.  It  is  impossible  to 
know  whether  "  Junia  "  of  A.  V.  or  "  Junias  "  of  R.  V. 
be  correct.  The  accusative  case  of  both  is  the  same.  If 
Junia  be  correct,  the  reference  is  to  a  woman  ;  if  Junias 
to  a  man.  My  kinsmen.  We  read  in  ver.  1 1  of  Hero- 
dion,  and  in  ver,  21  of  Lucius,  Jason  and  Sosipater,  as 
other  kinsmen.  His  sister's  son  is  mentioned  in  Acts 
23:16.  The  wider  meaning  "countrymen"  is  contrary 
to  Mark  6:4  and  Acts  10:24.  Fellow=prisoners.  The 
word  means   "  prisoners  of  war,"   i.  e.  They  shared  with 


XVI.  8-12.]  GREETINGS.  303 

Paul  at  some  time  not  mentioned  imprisonment  for  the 
sake  of  the  Gospel.  According  to  2  Cor.  6:5;  11:23, 
he  suffered  a  number  of  imprisonments.  Among  the 
Apostles,  i.  c.  The  Apostles  knew  well  their  devotion. 
Before  me.  A  touching  tribute.  So  he  elsewhere  calls 
himself  the  last  of  the  Apostles  (i  Cor.  15:8). 

Ver.  8.  riy  beloved  is  applied  to  Ampliatus  and 
Stachys  in  absence  of  any  special  public  activity  for 
which  they  were  noted.  They  were  tenderly  cherished 
by  Paul  for  their  personal  excellences. 

Ver.  9.  Our  feIlow=worker  applied  to  Urbanus,  indi- 
cates that  his  activity  in  the  Church  at  Rome  was  in  a 
cause  that  was  one  with  that  to  which  the  Apostle  was 
devoting  his  life. 

Vers.  10,  II.  Approved  in  Christ — the  tested  Christian. 
Through  special  afflictions  and  trials,  the  faith  of 
Apelles  had  remained  firm.  Which  are  of  the  house= 
hold  Most  probably  believing  slaves  belonging  to 
Aristobulus;  so  also  of  Narcissus. 

Ver.  12.  Tryphasna  and  Tryphosa,  probably  like 
Phoebe  (ver.  i),  deaconesses.  (Cf.  ''  Mary,"  ver.  7.) 
While  the  former  are  laboring,  Persis  labored,  either 
referring  to  some  crisis,  when  her  service  was  particularly 
important,  or  to  the  fact,  that,  as  an  aged  woman,  her 
period  of  activity  was  over,  but  what  had  been  accom- 
plished, while  she  had  the  strength,  was  worthy  of  com- 
memoration. It  has  been  noted  that  Paul's  delicate 
sense  of  propriety  is  shown  here  in  speaking  of  Persis, 
not  as  "  my  beloved,"  as  in  vers.  8,  9,  but  simply  as  "  the 
beloved." 

Ver.  13.  Rufus.  As  the  Gospel  of  Mark  was  written 
at  Rome,  and  the  names  of  the  children  of  Simon  of 
Cyrene  are  there  mentioned  (15  :  2i\  as  though  well 
known,  there  is  a  strong  probability  that  the  same  Rufus 


304  THE  EPISTLE  TO  THE  ROMANS.         [xvi.  14-16. 

is  here  meant.  He  would  then  be  the  son  of  the  man 
who  bore  the  cross  of  Christ,  The  family  had  moved 
from  Jerusalem  to  Rome.  Chosen  in  the  Lord,  i.  e.  pre- 
eminently. He  was  a  distinguished  Christian.  His 
mother  and  mine.  There  is  nothing  to  contradict  the 
supposition  that  Paul  refers  to  kindness  shown  him  in 
this  household,  when  he  was  a  boy  going  to  school  at 
Jerusalem. 

Vers.  14,  15  refer  possibly  to  two  different  groups  of 
believers,  members  of  two  house-congregations,  like  that 
of  ver.  5,  or  to  those  closely  connected  in  their  trades  or 
business  pursuits.  They  may  not  have  been  personally 
known  to  Paul,  and,  hence,  the  designation  is  not  more 
specific. 

Ver.  16.  With  a  holy  kiss.  After  sending  his  greet- 
ings to  all  prominent  members  of  the  Church,  and  those 
best  known  to  him,  he  reaches  the  rest  in  this  way. 
Each  one  is  to  receive  an  individual  pledge  of  Paul's 
interest.  Each  individual  believer  is  to  have  this  seal  of 
"the  interest  of  each  member  in  him.  All  inequalities  of 
rank  and  condition  were  thus  lost  in  the  assemblies  of 
Christians.  The  kiss  was  an  ordinary  Oriental  mode  of 
greeting.  The  adjective  refers  to  the  manner  in  which  it 
was  to  be  given  and  received.  "  Not  a  feigned,  treacher- 
ous or  lascivious,  but  a  holy,  religious  and  chaste  kiss  " 
(Anselm).  (Comp.  I  Cor.  16:20;  2  Cor.  13:12;  i 
Thess.  5:26;  I  Pet.  5:14.)  "This  custom  has  been 
abolished.  In  the  Gospel,  we  read  clearly  that  Christ 
received  His  disciples  with  the  kiss.  This  was  the  usage 
in  those  lands.  Paul  often  speaks  of  the  kiss  "  (LuTHER 
on  I  Pet.  5:19).  But,  as  used  in  the  early  Church,  the 
adjective  "  holy  "  shows  that  it  had  a  Christian  consecra- 
tion. It  was  embodied  in  the  eucharistic  service  at  an 
early  date  :  "  Let  the  bishop  salute  the  Church,  and  say: 


XVI.  i;.]  GREETINGS.  305 

The  peace  of  God  be  with  you  all.  And  let  the  people 
answer,  And  with  thy  spirit ;  and  let  the  deacon  say  to 
all,  Salute  ye  one  another  with  the  holy  kiss.  And  let 
the  clergy  salute  the  bishop,  the  men  of  the  laity  salute 
the  men,  and  the  women  the  women  "  {Apostolic  Consti- 
tutions, %\\2).  AH  the  churches.  Paul,  as  an  Apostle, 
and,  therefore,  ofificially  connected  with  every  congrega- 
tion, could  present  the  assurances  of  the  interest  and 
sympathy  of  all. 

"  Saints  are  not  stoics,  or  inhuman  ;  but  courteous, 
affable,  kind,  compassionate,  sympathetic.  Among 
Christians,  the  salutation  is  not  a  mere  civil  custom  ;  but 
a  true  prayer  whereby  we  beseech  God  for  blessings  of 
all  kinds  for  our  fellow-Christian.  This  prayer,  too,  is 
never  in  vain,  if  received  by  a  faithful  heart  "  (HuN- 
NIUS). 

{c.)   Warnings  against  False  Teachers. 

17-20.  Now  I  beseech  you,  brethren,  mark  them  which  are  causing  the 
divisions  and  occasions  of  stumbUng,  contrary  to  the  doctrine  which  ye 
learned  :  and  turn  away  from  them.  For  they  that  are  such  serve  not  our 
Lord  Christ,  but  their  own  belly  ;  and  by  their  smooth  and  fair  speech  they 
beguile  the  hearts  of  the  innocent.  For  your  obedience  is  come  abroad 
unto  all  men.  I  rejoice  therefore  over  you :  but  I  would  have  you  wise  unto 
that  which  is  good,  and  simple  unto  that  which  is  evil.  And  the  God  of 
peace  shall  bruise  Satan  under  your  feet  shortly. 

The  grace  of  our  Lord  Jesus  Christ  be  with  you. 

Ver.  17.  The  unity  of  the  Church  presented  in  the 
greetings  suggests  the  hindrances  that  mar  it  elsewhere  ; 
and  this  leads  to  the  consideration  of  perils  that  threaten 
the  future,  near  or  remote,  of  every  church,  however 
harmonious  and  prosperous  (Acts  20 :  29).  The  begin- 
nings of  these  troubles  Paul  indicates  are  already  pre- 
sent ;  and  against  them,  effectual  measures  must  be  at 
20 


2o6  THE  EPISTLE  TO  THE  ROMANS.         [xvi.  17-19. 

once  taken.  Mark  them,  he  says,  which  are  causing  the 
divisions  and  occasions  of  stumbling.  The  "  divisions  " 
refer  to  the  interposition  of  anything  interfering  with 
brotherly  fellowship,  leading  to  the  formation  of  cliques 
and  parties  within  the  Church,  and  finally  to  external 
separations  or  schisms  (Gal  5  :  20).  The  article  indicates 
that  these  divisions  were  well  known  to  the  Roman 
Christians.  Occasions  of  stumbling.  (Comp.  14  :  13.) 
Contrary  to  the  doctrine.  As  in  Gal,  i  :  8.  This  does 
not  imply  necessarily  an  open  contradiction  of  the  doc- 
trine, but  may  mean  also  that  which  is  offered  to  supple- 
ment it^something  "  alongside  of  the  doctrine."  Ye 
learned,  i.  e.  when  you  became  Christians.  The  reference 
is  probably  to  Judaistic  teachers  who  endeavored  to 
overthrow  or  supplement  the  Pauline  type  of  doctrine. 
Turn  away  from  them.  Have  nothing  to  do  with 
them.  Do  not  listen  to  them,  or  attempt  to  refute  them 
(Tit.  3  :  10;    I  Thess.  3  :  14). 

Ver.  18.  Serve  their  own  belly.  Their  underlying 
motive  is  that  they  may  spend  in  self-indulgence  the 
fruits  of  their  schismatic  and  sectarian  leadership.  (Comp. 
3  :  19.)  By  their  smooth  and  fair  speech.  The  former 
adjective  designates  their  manner  as  mild,  kind,  mellow  ; 
the  latter,  the  matter,  as  abounding  in  benedictions,  and 
praises — flattery,  and  deceitful  promises.  Of  such  men, 
says  Paul,  beware.     Innocent,  i.  e.  guileless. 

Ver.  19.  Your  obedience,  etc.  The  mild  reproof,  at  the 
close  of  this  verse,  sustains  the  view  that  regards  the  first 
part  as  teaching  that,  since  their  docility  was  widely 
known,  it  rendered  them  peculiarly  exposed  to  the  danger 
indicated.  Wise  unto  that  which  is  good.  With  facul- 
ties sharpened  to  discern  and  receive  everything  good 
wherever  found.  This  implies  fidelity  and  zeal  for  the 
pure    Gospel.     Simple    unto    that   which    is   evil.     Lit. 


XVI.  19-22.]  GREETIXGS.  ^oy 

"  unmixed  with."  So  wise  with  respect  to  the  good  as 
to  avoid  all  contamination  by  and  compromise  with  evil. 
The  Lord's  words  in  Matt.  lo  :  i6  are  in  his  mind. 
"  We  notice  here  what  the  simplicity  is  which  is  com- 
mended in  Christians  ;  in  order  that  they  may  not  claim 
the  title  who  to-day  regard  stupid  ignorance  of  God's 
word  the  highest  virtue.  For  although  he  approves  the 
courtesy  and  affability  displayed  by  the  Romans,  never- 
theless he  wants  prudence  and  discrimination  to  be 
exercised,  so  that  their  credulity  may  not  subject  them 
to  imposition." 

Vcr.  20.  God  of  peace.  (Comp.  on  ch.  15:33.)  Shall 
bruise  Satan.  He  looks  forward  to  the  final  victory 
predicted  in  Gen.  3:15,  and  which  according  to  13:  11 
is  not  now  far  off.  Yet  this  ultimate  triumph  is  again 
and  again  foreshadowed  in  the  victory  of  the  church  of 
particular  times  and  places  over  its  adversaries.  Their 
rage  can  never  last  long.  The  grace,  etc.  Benediction, 
with  which  it  was  evidently  Paul's  intention  to  conclude. 
But  he  finds  it  advisable  afterwards — possibly  days  or 
weeks  later — to  add  what  follows  in  vers.  21-27.  (See 
on  ch.  I  :  7.) 

{d.)  Greetings   Conveyed. 

21-23.  Timothy  my  fellow-worker  saluteth  you  :  and  Lucius  and  Jason 
and  Sosipater,  my  kinsmen.  I  Tertius,  who  write  the  epistle,  salute  you  in 
the  Lord.  Gaius  my  host,  and  of  the  whole  church,  saluteth  you.  Erastus 
the  treasurer  of  the  city  saluteth  you,  and  Quartus  the  brother. 

Ver.  21.  Timothy  is  mentioned  in  all  of  Paul's  Epistles 
except  Ephesians,  Galatians  and  Titus. 

Ver.  22.  Tertius,  who  write,  viz.  as  Paul's  amanuensis. 
When  Paul  wrote  with  his  own  hand.s,  the  failure  of  his 
eyes  rendered  very  large  characters  necessary  (Gal.  6  :  11). 

Ver.  23.  Gaius.     Baptized  by  Paul  (i  Cor.  i  :  14).    The 


3o8  THE  EPISTLE  TO  THE  ROMANS.        [xvi.  25,  26. 

name  is  the  same  as  the  Latin  Caius,  and  was  common. 
Hence  those  of  the  name  mentioned  in  Acts  and  3  John 
may  belong  elsewhere.  Erastus,  the  treasurer.  A  man, 
therefore,  in  high  social  and  official  position.  Some 
regard  him  as  ex-treasurer  (comp.  2  Tim.  4  :  20),  where 
the  reference  is  clearly  to  the  same  person.  The  brother. 
Simply  "  our  Christian  brother." 

(^.)  Concluding  Doxology. 

25-27.  Now  to  him  that  is  able  to  stablish  you  according  to  my  gospel 
and  the  preaching  of  Jesus  Christ,  according  to  the  revelation  of  the  mystery 
which  hath  been  kept  in  silence  through  times  eternal,  but  now  is  manifested 
and  by  the  scriptures  of  the  prophets,  according  to  the  commandment  of 
the  eternal  God,  is  made  known  unto  all  the  nations  unto  obedience  of 
faith  ;  to  the  only  wise  God,  through  Jesus  Christ,  to  whom  be  the  glory 
for  ever.     Amen. 

Vcr.  25.  To  Stablish  you:  to  keep  you  steadfast.  Ac= 
cording  to  my  gospel :  "  In  my  Gospel,"  i.  e.  the  word 
of  God's  grace  as  he  had  taught  it  (Rom.  2  :  16;  2  Tim. 
2  :  8),  and  as  distinguished  from  that  of  Judaism.  The 
preaching  of  Jesus  Christ.  The  thought  is  the  same  as 
though  this  were  in  apposition  with  Gospel.  The  Gospel 
is  the  doctrine  of  Jesus  Christ  and  Him  Crucified.  Ac= 
cording  to.  The  expression  is  not  co-ordinate  with  those 
that  precede,  nor  is  the  meaning  identical.  Paul's 
preaching  was  in  accordance  with  the  revelation  that  had 
been  made  (Eph.  3  :  3-5). 

Ver.  26.  By  the  scriptures  of  the  prophets.  This 
revelation  contained  in  the  O.  T.  could  not  be  read  until 
Christ  came;  but,  as  this  Epistle  shows,  since  He  has 
come,  the  O.  T.  Scriptures  in  this  new  light  become  the 
clearest  proofs  of  what  He  teaches.  According  to  the 
commandment.     Since  the  Apostles  were  divinely  com- 


XVI.  26,  27-]  DOXOLOGY.  309 

missioned  teachers.  Unto  all  the  nations.  The  leading 
thought  of  the  Epistle.  Unto  obedience  :  To  make  them 
obedient  (ver.  27).  Only  wise.  Since  in  the  whole  plan 
of  Redemption  and  its  entire  administration,  this  wisdom 
is  so  wondrously  manifest  (Ch.  1 1  :  33). 


EXCURSUS. 

LUTHER'S  INTRODUCTION  TO  THE  EPISTLE  (1522). 

This  Epistle  is  actually  the  chief  part  of  the  New 
Testament.  It  is  the  absolutely  pure  Gospel.  A  Christian 
should  not  only  commit  it  word  for  word,  but  he  should 
daily  feed  upon  it,  as  the  daily  bread  of  his  soul.  For  it 
never  can  be  read  too  often  or  be  studied  too  well.  The 
more  it  is  studied,  the  more  precious  it  becomes,  and 
the  better  it  tastes.  By  this  preface,  therefore,  I  will 
endeavor  to  prepare  a  way  into  it,  so  far  as  God  shall 
give  me  grace,  that  it  may  be  understood  in  the  best  way 
by  every  one.  For,  hitherto,  it  has  been  greatly  obscured 
by  glosses  and  aimless  comments  of  various  kinds,  al- 
though, in  itself,  it  is  a  bright  light,  almost  sufificient  to 
illumine  all  the  Scriptures. 

First,  we  must  carefully  note  the  language,  and  learn 
what  St.  Paul  means  by  the  words,  law,  sin,  grace,  faith, 
flesh,  spirit,  etc.  For  otherwise,  there  is  no  use  to 
read  it. 

What  is  Law? 

The  word  "  law  "  must  not  be  understood  in  a  human 
way,  viz.  as  teaching  what  works  are  to  be  done,  and 
what  to  be  left  undone ;  as  in  human  laws,  where  the 
law  is  fulfilled  by  outward  works,  even  though  the  heart 
be  not  in  them.  God  judges  according  to  the  ground  of 
the  heart.  His  law  requires,  therefore,  the  ground  of  the 
310 


L  UTHER'S  INTR  OD  UC  TION.  3 1 1 

heart,  and  is  not  satisfied  with  works  wrought  without 
the  heart,  but  rather  reproves  them  as  hypocrisy  and 
lies. 

In  Ps.  116  :  II,  all  men  are  called  liars,  because  no  one 
from  the  ground  of  his  heart  can  hold  or  keep  God's  law ; 
since  everyone  finds  in  himself  displeasure  with  the  good 
and  pleasure  in  what  is  evil.  Where  there  is  no  free 
pleasure  to  do  good,  there  the  ground  of  the  heart  is  not 
according  to  the  law  of  God  ;  and  there  is  no  doubt  that 
before  God,  there  is  sin,  and  that  His  wrath  is  deserved, 
even  though  externally  many  good  works,  and  an  honor- 
able life  be  manifest. 

For  this  cause,  Paul  concludes  in  the  Second  Chapter 
(vers.  12,  13)  that  the  Jews  are  all  sinners,  and  declares 
that  only  the  doers  of  the  law  are  righteous  before  God. 
He  means,  thereby,  that  no  one  is,  by  his  works,  a  doer 
of  the  law,  but  says  rather  to  them  :  "  Thou  teachest  a 
man  should  not  commit  adultery,  and  yet  thou  thyself 
committest  adultery "  (ver.  22) ;  and  also :  "  "Wherein 
thou  judgest  another,  thou  condemnest  thyself,  because 
thou  doest  the  same  things  that  thou  judgest"  (ver.  i). 
This  is  the  same  as  saying :  Thou  livest  outwardly  in  the 
works  of  the  law,  and  judgest  them  that  live  not  so. 
Thou  knowest  how  to  teach  others,  and  seest  the  mote 
in  another's  eye,  but  art  not  aware  of  the  beam  in  thine 
own  eye. 

For  although,  by  thy  works,  thou  outwardly  observest 
the  law,  from  fear  of  punishment  or  love  of  reward  ;  thou 
doest  all  this  without  free  pleasure  or  love  to  the  law, 
but  with  displeasure  and  constraint.  Thou  wouldst 
greatly  prefer  that  there  should  be  no  law.  Hence  the 
conclusion  is  plain  that,  from  the  ground  of  thy  heart, 
thou  art  an  enemy  of  God.  Of  what  avail,  then,  is  it 
that  thou  teachest  others  not  to  steal,  if,  in   thy  heart. 


312  THE  EPISTLE   TO   THE  ROMANS. 

thou  art  a  thief,  and  wouldst  like  to  steal  externally,  if 
only  thou  darest?  Nevertheless  such  hypocrites  are  not 
able  always  to  suppress  the  outward  work.  Thou  teachest 
another  man,  but  teachest  not  thyself ;  yea,  thou  knowest 
not  what  thou  teachest,  for  thou  understandest  not  the  law 
aright.  Aye,  the  law  increaseth  sin,  as  he  says  (5  :  20) ; 
for  the  more  it  commands  that  man  cannot  do,  the 
greater  is  man's  hostility  to  it  increased. 

He  says,  therefore  (7  :  14),  that  the  law  is  spiritual. 
What  does  this  mean?  If  the  law  were  a  bodily  thing, 
we  would  fulfil  it  by  our  works.  But  it  is  spiritual.  No 
one  satisfies  it,  unless  all  that  is  done,  be  done  from  the 
bottom  of  the  heart.  But  such  a  heart  is  given  only  by 
the  Spirit  of  God,  who  makes  man  like  the  law,  so  that 
in  his  heart  he  has  pleasure  in  the  law,  and  henceforth 
does  nothing  from  fear  or  constraint.  The  law,  there- 
fore, is  spiritual,  which  will  be  loved  and  fulfilled  with 
such  a  spiritual  heart,  and  demands  such  a  spirit.  Where 
the  spirit  is  not  in  the  heart,  there  is  sin,  displeasure  and 
hatred  to  the  law,  which,  nevertheless,  is  good,  righteous 
and  holy. 

Acquaint  thyself,  therefore,  with  the  Apostle's  mode  of 
speaking,  that  to  do  the  works  of  the  law  and  to  fulfil  the 
law  are  entirely  different  things.  The  work  of  the  law 
is  all  of  the  law  that  a  man  can  do  from  his  own  free  will 
and  his  own  powers.  But  since,  beneath  and  along  with 
such  works,  there  are  in  men's  hearts  displeasure  and  con- 
straint with  respect  to  the  law,  such  works  are  all  lost  and 
of  no  use.  This  is  what  St.  Paul  means  in  3  :  20,  when 
he  says :  "  By  the  deeds  of  the  law,  shall  no  flesh  be 
justified  in  His  sight."  You  see,  then,  that  the  sophists 
and  scholastics  are  deceivers  when  they  teach  us  by  our 
works  to  prepare  ourselves  for  grace.  How  can  one  by 
his  works  prepare  himself  for  that   which   is  good,  when 


LUTHER'S  INTRODUCTION. 


313 


\\Q.  can  do  no  good  work  without  displeasure  and  unwill- 
ingness ?  How  can  a  work,  proceeding  from  a  displeased 
and  rebellious  heart,  please  God  ? 

To  fulfil  the  law  is  with  pleasure  and  delight  to  do  its 
work,  and  to  live  a  good  and  godly  life  freely  and  without 
constraint  of  the  law,  just  as  though  there  were  no  law 
or  punishment.  Such  pleasure  and  unconstrained  love 
comes  only  by  the  work  of  the  Holy  Spirit  in  the  heart, 
as  he  says  (5  :  5).  But  the  Spirit  is  not  given,  except  only 
in,  with  and  through  faith  in  Jesus  Christ.  This  faith 
comes  not,  except  through  God's  Word  or  the  Gospel, 
proclaiming  Christ,  as  God's  Son  and  iVTan,  who  died  and 
rose  again  for  us,  as  he  says  (3  :  25  ;  4  :  25  ;   10  :  9). 

Hence  it  is,  that  only  faith  justifies,  or  fulfils  the  law  ; 
for,  by  Christ's  merits,  it  brings  the  Spirit.  The  Spirit 
makes  the  heart  joyful  and  free,  as  the  law  demands;  and 
then  good  works  proceed  from  faith  itself.  This  is  what 
he  means  in  3  :'3i,  after  he  has  rejected  the  works  of  the 
law,  so  that  it  sounds  as  though  he  intended,  by  means 
of  faith,  to  abolish  the  law.  No,  he  says,  we  do  not  de- 
stroy the  law,  but  only  fulfil  it  by  faith. 

What  is  Sin? 

Sin  is  in  the  Scriptures  not  only  an  outward  bodily 
work,  but  also  everything  that  incites  to  the  outward 
work,  viz.  even  though  it  pertains  only  to  the  centre  of  the 
heart  with  all  its  powers.  When  the  little  word  "  commit  " 
is  used,  we  mean  that  the  man  is  altogether  carried  away 
into  sin.  For  no  outward  act  of  sin  is  committed  except 
when  man  is  entirely  carried  away  into  sin,  both  in  body 
and  in  soul.  Scripture  looks  particularly  into  the  heart 
and  to  the  root  and  fountainhead  of  all  sins,  which  is 
unbelief  in  the  bottom  of  the  heart.     As  faith,  therefore, 


314  THE  EPISTLE   TO   THE  ROMANS. 

alone  justifies,  and  brings  the  Spirit  and  pleasure  to  good 
outward  works,  so  unbelief  alone  sins  and  provokes  the 
flesh  and  pleasure  to  wicked  outward  works,  as  happened 
to  Adam  and  Eve  in  Paradise  (Gen.  3  :  6). 

For  this  cause,  Christ  calls  unbelief  alone  sin  in  John 
16  :  8,  9.  Before,  therefore,  good  or  bad  deeds  are  done, 
as  good  or  bad  fruits,  there  must  first  be  in  the  heart 
either  faith  [as  the  source  of  all  virtues],  or  unbelief  as  the 
root,  sap  and  chief  strength  of  all  sins.  This  unbelief  is 
called  in  Scripture  the  head  of  the  serpent  or  of  the  old 
dragon,  which  the  seed  of  the  woman,  Christ,  must  tread 
under  foot,  as  was  promised  Adam  (Gen.  3  :  15). 

What  is  Grace? 

Grace  and  gift  difTer.  Grace  properly  means  God's 
favor  or  good-pleasure,  which  He  bears  towards  us  of 
Himself  [i.  e.  without  our  having  deserved  it],  and  from 
which  He  is  inclined  to  shed  abroad  Christ  and  the 
Spirit,  with  His  gifts,  in  us,  as  is  seen  in  5:15. 
Although  the  gifts  of  the  Spirit  increase  in  us  daily,  and 
are  not  yet  perfect,  so  that  wicked  lusts  and  sins  still 
remain  in  us,  which  fight  against  the  Spirit,  as  he  says 
(Rom.  7:  14  and  Gal.  5  :  17),  and  as  was  previously  pro- 
phesied (Gen.  3:15);  nevertheless  so  great  is  God's 
grace,  that  we  are  regarded  as  though  we  were  entirely 
righteous  before  God.  For  God's  grace  is  not  divided,^ 
like  the  gifts,  but  receives  us  entirely  into  favor,  for  the 
sake  of  Christ,  our  Advocate  and  Mediator,  and  because 
in  us  the  gifts  of  the  Spirit  have  been  begun. 

1  Luther  refers  here  to  the  grace  of  justification.     For   justification    is 

never  divided,  increased  or  diminished.  One  is  either  entirely  forgiven  all 

his  sins,  or  is  forgiven  none  whatever.  We  have  either  perfect  and  com- 
plete justification,  or  none  whatever. 


Z  UTIIER'S  IX TROD  UC  TION. 


315 


This,  then,  explains  why,  in  the  seventh  chapter,  Paul 
accuses  himself  of  being  a  sinner,  and,  nevertheless,  in 
8  :  I  says  that  there  is  no  condemnation  to  them  that 
are  in  Christ  Jesus,  because  of  the  imperfect  gifts  of  the 
Spirit,  and  because  of  the  Spirit  Himself.  Because  of 
the  flesh  not  being  as  yet  entirely  killed,  we  arc  still 
sinners  ;  but  because  we  believe  in  Christ  and  have  the 
beginning  of  the  Spirit,  God  is  so  kind  and  gracious,  that 
He  will  not  regard  or  judge  such  sin,  but  will  deal  with 
us  according  to  our  faith  in  Christ,  until  our  sin  be  com- 
pletely dead. 

What  is  Faith? 

Faith  is  not  man's  opinion  and  dream,  which  some 
take  to  be  faith.  When  they  see  that  no  amendment  of 
the  life  or  good  works  follow,  although  they  hear  and 
can  talk  much  of  faith,  they  fall  into  error  and  say : 
Faith  is  not  enough ;  good  works  must  be  done,  if  one 
is  to  be  righteous  and  to  be  saved.  The  reason  is  that, 
when  they  hear  the  Gospel,  they  immediately  devise, 
from  their  own  powers,  the  imagination  in  their  hearts, 
to  which  they  give  expression  in  the  words :  "  I  believe." 
This  they  regard  as  right  faith.  Nevertheless  it  is  noth- 
ing but  man's  thought  and  imagination,  which  is  never 
experienced  in  the  bottom  of  the  heart  ;  hence  it  accom- 
plishes nothing,  and  no  amendment  follows. 

But  faith  is  a  divine  work  in  us,  which  transforms  us, 
and  begets  us  anew  of  God  (John  i  :  13).  It  puts  to 
death  the  old  Adam.  It  makes  us  entirely  different 
men,  in  heart,  mind,  sense  and  all  powers,  and  brings 
with  it  the  Holy  Spirit.  Oh,  it  is  a  living,  active,  busy, 
eflficicnt  thing  that  we  have  in  faith  !  It  is  impossible  for 
one  who  has  faith  to  do  otherwise  than  incessantly  to 
do  good.      He  asks  not  whether  good  works   are  to   be 


2i6  THE  EPISTLE  TO  THE  ROMANS. 

done,  but,  before  such  a  question  can  be  asked,  he  has 
done  them,  and  is  always  busy.  But  he  who  does  not 
such  works  is  an  unbeliever,  who  gropes  and  looks  around 
after  faith  and  good  works,  and  knows  neither  what  faith 
is,  nor  what  good  works  are,  although  he  has  many  words 
to  say  of  both  faith  and  good  works. 

Faith  is  a  living,  wide-awake  confidence  in  God's  grace, 
that  is  so  certain,  that  one  who  has  it  is  ready  to  die  a 
thousand  times  for  it.  Such  confidence  and  knowledge 
of  God's  grace  makes  one  joyful  and  brave  before  God 
and  all  creatures.  Such  a  disposition  is  wrought  by  the 
Holy  Spirit  through  faith.  Willingly  and  without  com- 
pulsion, it  is  ready  to  do  good  to  every  man,  to  serve 
every  man,  to  suffer  all  things  from  love  to  God  and  to 
the  glory  of  God  who  has  bestowed  such  grace.  As 
impossible,  therefore,  is  it  to  separate  works  from  faith, 
as  to  separate  heat  and  light  from  fire.  Consider,  then, 
thy  false  notions  and  wild  talk,  which  make  a  great 
pretence  of  knowledge  with  respect  to  faith  and  good 
works,  and  yet  are  the  very  extreme  of  folly.  Pray  God 
to  work  faith  in  thee  ;  otherwise  thou  shalt  remain  eter- 
nally without  faith,  though  thou  thinkest  and  doest  what- 
ever thou  wilt  or  canst. 


What  is  Righteousness? 

Righteousness  is  just  such  faith,  and  is  called  God's 
righteousness,  or  the  righteousness  that  avails  before 
God,  because  God  gives  it,  and  reckons  it  as  righteous- 
ness for  the  sake  of  Christ,  our  Mediator.  It  makes 
man  pay  every  one  his  due.  For  through  faith  man  is 
without  sin,  and  loves  God's  commandments,  whereby  he 
gives  God  honor  and  pays  Him  what  is  His  due  ;  and  to 
men   also   he  does  willing  service,  and,  so   far  as  he  can, 


LUTHER'S  INTRODUCTION. 


317 


pays  also  his  due  to  every  one.  Such  righteousness  can 
never  be  wrought  by  nature,  free  will  or  our  own 
strength.  For  as  no  one  can  give  himself  faith,  so  no 
one  can  remove  his  own  unbelief ;  how  then  can  he 
remove  even  the  very  smallest  sin  ?  Wherefore  all  is  false 
hypocrisy  and  sin  that  is  done  without  faith,  or  in  un- 
belief (Rom.  14 :  23),  whatever  be  the  appearances. 

Flesh  and   Spirit. 

Flesh  and  Spirit  must  not  be  understood  here  in  such 
a  way  as  though  flesh  were  only  that  which  has  to  do 
with  unchastity,  and  Spirit,  that  which  inwardly  pertains 
to  the  heart.  But  here  Paul,  like  Christ  in  John  3  :  6, 
calls  all  that  is  born  of  the  flesh,  flesh,  viz.  the  entire 
man,  with  body  and  soul,  with  reason  and  all  senses. 
All  that,  therefore,  is  to  be  called  flesh  which  is  thought, 
taught  or  talked  about,  in  regard  even  to  exalted  spiritual 
things,  as  may  be  learned  from  Gal.  5  :  20,  where  heresy 
and  envy  are  called  works  of  the  flesh.  In  Rom.  8  :  3, 
he  says  that,  by  reason  of  the  flesh,  the  law  is  weak  ; 
which  is  not  understood  of  unchastity  only,  but  of  all 
sins,  and  chiefly  of  unbelief,  which  is  a  most  spiritual 
vice.  That,  on  the  other  hand,  is  called  spiritual,  which 
has  to  do  with  the  most  external  works  of  all ;  as  the 
work  of  Christ,  when  He  washed  his  disciples'  feet,  and 
of  Peter,  when  he  guided  his  ship  and  fished. 

Flesh,  therefore,  is  a  man  who  inwardly  and  outwardly 
lives  and  works,  so  as  to  serve  the  use  of  the  flesh  and  of 
this  temporal  life.  But  spirit  is  one  who  inwardly  and 
outwardly  lives  and  works,  so  as  to  serve  the  Spirit  and 
the  world  to  come. 

Without  such  interi)retation  of  these  words,  thou  wilt 
never  understand  this  Epistle  of  St.  Paul,  nor  any  other 


3l8  THE  EPISTLE   TO   THE  ROMANS. 

book  of  the  Holy  Scriptures.  Beware,  then,  of  all 
teachers  who  understand  these  words  otherwise,  be  they 
who  they  may,  even  though  Jerome,  Augustine,  Am- 
brose, Origen,  and  the  like,  or  even  higher.  Now  we 
will  consider  the  Epistle. 

The  Argument. 

Forasmuch  as  it  becomes  a  preacher  of  the  Gospel, 
first,  through  the  revelation  of  the  law,  and  of  sin,  to  re- 
buke and  prove  all  things  as  sin,  which  proceed  not  from 
the  Spirit  of  God  and  faith  in  Christ,  to  the  end  that 
men  may  be  led  to  the  knowledge  of  sin  and  to  sorrow 
therefor,  so  as  to  be  humbled  and  to  desire  aid  ;  even  so 
does  St.  Paul.  In  t lie  first  chapter,  he  reproves  the  gross 
sins  and  the  unbelief  which  all  men  see,  such  as  were  and 
still  are  the  sins  of  the  heathen  who  live  without  God's 
grace.  He  says :  "  The  wrath  of  God  is  revealed, 
through  the  Gospel,  from  heaven  upon  all  men,  for  their 
ungodliness  and  unholy  living."  For  though  they  know 
and  daily  recognize  that  there  is  a  God,  yet  nature  in 
itself,  without  grace,  is  so  wicked,  that  they  neither 
thank,  nor  worship  Him,  but  blind  themselves  and  con- 
stantly deteriorate,  until  they  come  to  idolatry  and  the 
most  shameful  sins,  and  allow  them  to  pass  unrebuked 
in  others. 

In  the  second  cJiaptcr,  he  extends  his  rebuke  still 
farther  to  those  who  are  outwardly  godly,  or  secretly  sin  ; 
such  as  the  Jews  were,  and  the  hypocrites  of  to-day,  who 
live  well  without  love  [to  God  and  man],  and  in  their 
hearts  are  God's  enemies,  while  they  freely  censure  other 
people.  For  it  is  the  nature  of  all  dissemblers  to  judge 
themselves  pure,  and  yet  to  be  full  of  covetousness, 
hatred,  pride    and     every    abomination    (Matt.   23 :  25). 


Z  UTIIER'S  INTROD UC  TION. 


319 


They  despise  God's  goodness,  and,  according  to  the 
hardness  of  their  hearts,  heap  up  for  themselves  the 
wrath  of  God.  Paul,  therefore,  as  a  true  interpreter  of 
the  law,  permits  no  one  to  be  without  sin,  but  proclaims 
the  wrath  of  God  against  all  who  wish  to  live  well  from 
nature  or  their  free  will,  and  rates  them  as  no  better 
than  open  sinners.  He  says  that  they  are  hard-hearted, 
and  that  they  cannot  repent. 

In  tJic  third  cJiaptcr,  he  mingles  all  together,  and  says 
that  the  one  is  as  the  other,  all  sinners  before  God, 
except  that  the  Jews  had  God's  Word.  Even  though 
many  of  them  believed  not,  yet  God's  faith  and  truth 
are  not  made  void.  He  quotes  a  declaration  from  Ps. 
51:4  that  God  may  be  justified  when  He  speaks.  After 
that,  he  returns  and  proves  also  by  Scripture  that  all  are 
sinners,  and  that,  by  the  deeds  of  the  law,  no  one  is  jus- 
tified, but  that  the  law  was  given  only  in  order  that  sin 
should  be  made  known. 

Then  he  begins  and  teaches  the  right  way  to  live  a 
godly  life,  and  to  be  saved.  He  says,  that  they  must  all 
be  sinners  and  without  praise  before  God,  but  that  they 
are  justified  without  merit  through  faith  in  Christ,  who 
has  merited  this  for  us  by  His  blood,  and  has  become 
unto  us  a  Mercy  Seat  before  God,  for  the  remission  of 
sins  that  are  past.  In  this  way  He  proves  that  the  right- 
eousness which  He  gives  in  faith  alone  helps  us.  This 
righteousness  was  revealed  to  us  in  time  through  the 
Gospel,  and  was  previously  witnessed  by  the  law  and  the 
prophets.  Thus  the  law  is  established  by  faith,  although 
the  works  of  the  law,  with  all  their  glory,  are  thereby  over- 
thrown. 

In  t he  fourth  cJiaptcr,  since  sin  has  been  revealed  in  the 
first  three  chapters,  and  the  way  of  faith  to  righteousness 
taught,  he    begins    to    answer    certain    objections    and 


320 


THE  EPISTLE  TO  THE  ROMANS. 


claims.  First,  he  considers  those  which  they  commonly 
make,  who  hear  that  faith,  only,  without  works,  justifies. 
They  say:  "Are  men,  then,  not  to  do  good  works?" 
He  holds  Abraham  up  to  them,  as  an  example,  and  says : 
"Was  all  in  vain  that  Abraham  did  with  his  works? 
Were  his  works  of  no  use?"  He  concludes  that  Abra- 
ham, without  all  works,  was  justified  alone  by  faith,  inas- 
much as,  before  the  work  of  circumcision,  he  was  praised 
of  the  Scripture  and  called  righteous  only  by  his  faith 
(Gen.  15:6).  The  work  of  circumcision  he  did,  not  to  be 
made  righteous,  and  yet  God  commanded  it,  and  it  was 
a  good  work  of  obedience.  So,  undoubtedly,  no  other 
good  work  contributes  anything  to  righteousness ;  but, 
as  the  circumcision  of  Abraham  was  an  external  sign, 
whereby  he  proved  his  righteousness  in  faith,  so  all  good 
works  are  only  outward  signs  which,  as  good  fruits,  fol- 
low faith,  and  prove  that  man  is  already  justified  before 
God. 

Hereby,  as  with  a  cogent  example  from  Scripture,  Paul 
proves  the  doctrine  previously  stated  in  Chapter  HI., 
concerning  faith,  and  adduces  besides  the  testimony  of 
David  in  Ps.  xxxii.,  who  also  says  that  man  is  justified 
without  works,  although  he  remains  not  without  works 
when  he  is  justified.  After  that,  he  extends  his  example 
against  all  other  good  works  of  the  law,  and  concludes 
that  the  Jews  cannot  be  Abraham's  heirs  merely  because 
of  their  blood,  and,  much  less,  because  of  the  works  of 
the  law ;  but  if  they  be  true  heirs,  they  inherit  Abra- 
ham's faith ;  since  Abraham  before  the  law,  both  of 
Moses  and  of  circumcision,  was  justified  by  faith,  and 
was  called  a  father  of.  all  believers.  Besides  the  law 
rather  causes  wrath  than  grace,  since  no  one  fulfils  it  out 
of  love  and  from  pleasure,  so  that  God's  displeasure 
rather  than   His    favor  comes  of  the  law.     Hence  it  is 


LUrilEK'S  INTRODUCTION.  32 1 

only  faith  that  receives  the  grace  promised  Abraham. 
For  such  examples  were  written  for  our  sakes,  that  we 
also  should  believe. 

In  tJie  fifth  chapter,  he  comes  to  the  fruits  and  works 
of  faith,  such  as  peace,  joy,  love  to  God  and  every  man  ; 
moreover  assurance,  trust,  confidence,  courage  and  hope  in 
trouble  and  sorrow.  For  all  this  follows  where  the  faith 
is  right,  because  of  abundant  blessings  God  has  given  us 
in  Christ,  in  that  He  gave  Christ  to  die  for  us  before  we 
could  pray  to  Him,  aye,  while  we  were  still  His  enemies. 
Thus  it  is  proved  that  faith  justifies  without  any  works 
whatever,  and,  nevertheless,  from  this  it  does  not  follow, 
that  no  good  works  should  be  done  ;  but  the  proper 
works  should  not  be  omitted,  of  which  those  who  follow 
work-righteousness  know  nothing.  For  such  persons 
devise  works  of  their  own,  which  have  neither  peace,  joy, 
assurance,  love,  hope  or  confidence  ;  nor  do  they  have 
the  nature  of  true  Christian  works  or  faith. 

lie  makes,  then,  a  long  digression,  and  shows  whence 
both  sin  and  righteousness,  death  and  life  come,  and 
contrasts  the  two,  Adam  and  Christ.  He  means  to  say  : 
Christ  must  needs  come  as  a  Second  Adam,  to  make  us 
heirs  of  His  righteousness  through  a  new  spiritual  birth 
in  faith;  just  as  the  First  Adam  made  us  heirs  of  sin 
through  the  old  birth  of  the  flesh. 

Thereby  it  is  proclaimed  and  established  that  no  one, 
by  means  of  his  works,  can  deliver  himself  from  sin,  so  as 
to  attain  to  righteousness,  any  more  than  he  can  prevent 
himself  from  being  born  bodily.  It  is  likewise  proved 
hereby  that  the  divine  law,  which  should  have  helped  if 
anything  could  have  helped,  not  only  brought  no  hclj), 
but  has  even  increased  sin,  because  the  corrupt  nature 
has  become  only  the  more  hostile,  and  seeks  only  the 
more  to  fulfil  its  lusts,  as  the  law  forbids  it.     The  law, 


32  2  THE  EPISTLE   TO   THE  ROMAXS. 

therefore,  makes  Christ  the  more  necessary,  and  requires 
more  grace  with  which  to  aid  nature. 

In  tJic  sixth  chapter,  he  considers  the  pecuhar  work  of 
faith,  viz.  the  conflict  of  the  Spirit  with  the  flesh,  as  the 
former  seeks  to  kill  the  sins  and  lusts  remaining  in  the 
flesh  after  our  justification.  He  teaches  us  that  we  are 
not  so  set  free  from  sin  through  faith,  that  we  should 
thereafter  be  idle,  careless  and  secure  of  ourselves,  as 
though  sin  were  no  longer  in  us.  Sin  is  still  present ; 
but  it  is  not  reckoned  to  our  condemnation,  because  of 
faith  which  fights  against  it.  We  have  enough  to  do 
with  ourselves  our  whole  life  long,  in  taming  our  bodies, 
putting  to  death  its  lusts,  and  compelling  its  members  to 
obey  the  Spirit  and  not  lusts,  that  we  may  be  like  the 
death  and  resurrection  of  Christ,  and  may  fulfil  our  bap- 
tism, which  signifies  the  death  of  sin  and  the  new  life  of 
grace,  until  entirely  free  from  sin  with  Christ  we  rise 
bodily  and  live  eternally. 

This  we  can  do,  he  says,  seeing  we  are  under  grace, 
and  not  under  the  law.  What  it  is,  not  to  be  under  the 
law,  he  himself  expounds.  It  is  not  to  be  understood  as 
though  there  were  to  be  no  laws,  and  every  one  might 
do  as  he  pleased  ;  but  to  be  under  the  law,  is  when,  with- 
out grace,  we  are  occupied  with  the  deeds  of  the  law. 
For  so  long  undoubtedly  sin  reigns  through  the  law  ; 
since  no  one  by  nature  is  favorable  to  the  law — and  this 
natural  dislike  and  aversion  to  the  law,  is  of  itself  sin. 
But  grace  makes  us  love  the  law,  so  that  sin  no  longer  is 
present,  and  the  law  is  no  longer  against  us,  but  is  at  one 
with  us. 

But  this  is  the  right  freedom  from  sin  and  from  the 
law,  of  which  he  writes  at  the  close  of  this  chapter,  that 
it  is  a  freedom  to  do  only  good  with  pleasure,  and  to  live 
well   without   compulsion    of    the    law.     Wherefore    this 


LUTHER'S  INTRODUCTION.  323 

freedom  is  a  spiritual  freedom,  which  does  not  destroy 
the  law,  but  offers  what  the  law  demands,  viz.  pleasure 
and  love,  whereby  the  law  is  stilled,  and  has  no  more  to 
urge  or  demand.  It  is  as  though  thou  wert  in  debt,  and 
wert  not  able  to  pay.  In  two  ways,  thou  mightest  be 
freed:  One,  if  thy  creditor  would  require  nothing  of  thee, 
and  would  erase  the  entry  against  thee  ;  another,  if  some 
good  man  were  to  pay  for  thee,  and  give  thee  what  would 
satisfy  the  account.  In  this  way,  Christ  hath  freed  thee 
from  the  law  ;  this,  therefore,  is  no  wild,  carnal  liberty, 
that  is  under  no  obligation,  but  it  is  one  that  does  much 
and  in  all  directions,  and  yet  is  free  from  the  demands 
and  debt  of  the  law. 

In  the  seventh  chapter,  he  establishes  this  by  an  illustra- 
tion from  married  life.  As  when  the  husband  dies,  the 
wife  is  at  liberty,  and  thus  the  one  is  free  from  the  other. 
Not  as  though  the  woman  may  or  should  not  take  an- 
other man,  but  rather  now  first  of  all  is  she  free  to  marry 
another  ;  which  she  could  not  do  before  she  was  freed 
from  her  first  husband. 

Even  so  our  consciences  are  bound  to  the  law  under 
the  sinful  old  Adam ;  but  when  he  is  killed  by  the  Spirit, 
the  conscience  is  free.  Not  as  though  the  conscience 
should  not  do  anything,  but  now  first  of  all  it  cleaves  to 
Christ,  as  the  second  husband,  and  brings  forth  the  fruits 
of  life. 

Then  he  declares  still  more  fully  the  nature  of  sin  and 
of  the  law,  how  that,  through  the  law,  sin  revives  and 
gathers  strength.  For  the  old  man  becomes  the  more 
hostile  to  the  law,  since  he  cannot  pay  what  the  law  de- 
mands. For  sin  is  his  nature,  and,  of  himself,  he  cannot 
do  otherwise  ;  hence  the  law  is  death,  torment  and  mar- 
tyrdom to  him.  Not  that  the  law  is  evil,  but  that  the 
evil  nature  cannot  endure  what  is  good,  and  that  what  is 


324  THE  EPISTLE   TO  THE  ROMANS. 

good  is  demanded  of  it  ;  just  as  a  sick  man  cannot  bear 
that  he  should  be  required  to  run,  to  leap,  and  other 
deeds  of  a  sound  man. 

For  this  cause,  Paul  concludes  that  where  the  law  is 
understood  and  perceived  in  the  best  way,  it  does  no 
more  than  remind  us  of  our  sins,  and  thereby  slays  us, 
and  subjects  us  unto  eternal  wrath  :  all  of  which  he  feels 
and  understands,  whose  conscience  is  truly  touched  by 
the  law.  Man,  therefore,  must  have  something  more 
than  the  law,  to  make  him  godly  and  save  him.  They, 
however,  who  understand  not  the  law  are  blind,  and  act 
presumptuously,  when  they  imagine  that,  by  their  works, 
they  will  satisfy  it.  For  they  know  not  how  much  the 
law  requires,  viz.  a  free  and  cheerful  heart.  They  do  not 
look  Moses  straight  into  the  eyes  ;  the  veil  hangs  be- 
tween and  covers  them. 

Furthermore  he  shows  how  the  spirit  and  the  flesh  fight 
together  in  one  man,  and  he  gives  himself  as  an  example 
in  order  that  we  may  learn  to  know  how  to  work  aright, 
viz.  to  kill  sin  within  us.  He  calls  both  the  Spirit  and 
the  flesh  a  law  ;  because,  just  as  it  is  the  nature  of  God's 
law  to  impel  and  to  demand ;  so  also  the  flesh  impels, 
demands  and  rages  against  the  Spirit,  and  will  have  its 
lust  satisfied.  On  the  other  hand,  the  Spirit  fighteth 
against  the  flesh,  and  will  have  His  desire  satisfied.  Their 
strife  continues  in  us,  as  long  as  we  live  ;  in  one,  more,  in 
others,  less,  as  the  Spirit  or  the  flesh  is  stronger.  The 
entire  man  is  both  Spirit  and  flesh,  who  fights  with  him- 
self until  he  becomes  entirely  spiritual. 

In  tJie  eighth  chapter,  he  comforts  such  fighters,  that 
they  do  not  condemn  such  flesh,  and  he  shows  farther 
what  is  the  nature  of  flesh  and  Spirit,  and  how  the  Spirit 
comes  from  Christ  who  has  given  us  the  Holy  Spirit,  that 
makes  us  spiritual,  and  represses  the  flesh,  and  assures  us 


L  UT1JER\S  J  A'  7  'K  OD  L/C  riON. 


325 


that  we  are  still  God's  children,  although  sin  rages  in  us, 
as  long  as  we  follow  the  Spirit  and  resist  sin  to  the  death. 
Because  nothing  is  so  good  for  mortifying  the  flesh  as  the 
cross  and  suffering,  he  comforts  us  in  afflictions  by  the  as- 
sistance of  the  Holy  Spirit,  and  the  sympathy  of  all  crea- 
tures, viz.  that  both  the  Spirit  groans  in  us,  and  creatures  long 
with  us,  that  we  may  be  delivered  from  the  flesh  and  sin. 
So  we  see  that  these  three  chapters,  viz.  the  sixth,  seventh 
and  eighth,  drive  us  to  the  only  work  of  faith,  which  is 
called  killing  the  old  Adam  and  curbing  the  flesh. 

In  cJiaptcrs  nine,  ten  and  eleven,  he  treats  of  the  eternal 
Predestination  of  God,  whence  it  originally  proceeds,  as 
to  who  shall  or  who  shall  not  believe,  and  who  can  and 
who  cannot  be  freed  from  sin.  By  this  predestination, 
that  we  are  godly  is  taken  altogether  out  of  our  own,  and 
is  placed  in  God's  hands.  This  is  also  most  highly 
necessary.  For  we  are  so  weak  and  uncertain,  that  if  it 
depended  upon  us,  no  man  whatever  would  be  saved,  and 
the  devil  would  certainly  prevail  over  all.  But  now  God 
is  sure  that  His  foreknowledge  does  not  deceive  Him,  nor 
can  any  one  withstand  him  ;  and,  therefore,  we  have  hope 
against  sin. 

But  here  a  limit  must  be  set  to  those  presumptuous  and 
ambitious  spirits,  who  bring  hither  their  reason,  and  begin 
from  above  to  investigate  the  abyss  of  God's  predestina- 
tion, and  in  vain  torment  themselves  with  the  question  as 
to  whether  they  be  of  the  elect  or  not.  They  must,  then, 
cast  themselves  headlong,  so  as  cither  to  despair,  or  to  com- 
mit themselves  to  free  chance.  But  follow  thou  the  order 
of  this  Epistle  and  concern  thyself  with  Christ  and  the 
Gospel,  that  thoumayst  recognize  thy  sins  and  His  grace  ; 
then  fight  with  sins,  as  Chapters  I.-VHI.  have  taught. 
After  that,  when  thou  hast  come  to  the  eighth  chapter, 
and  art  under  the  cross  and  suffering,  thou  wilt  learn  ricfht 


326  THE  EPISTLE  TO  THE  ROMANS. 

well  in  Chapters  IX.-XI,  how  comforting  predestination 
is.  For  unless  one  have  experienced  suffering,  the  cross 
and  the  sorrows  of  death,  he  cannot  meddle  with  pre- 
destination, without  injury  and  secret  wrath  against  God. 
Adam  must,  therefore,  be  well  killed,  ere  thou  canst  bear 
this,  and  drink  such  strong  wine.  See  to  it,  then,  that 
thou  drink  not  wine,  while  thou  art  still  a  suckling. 
Every  doctrine  has  its  measure,  time  and  age. 

In  tJie  twelfth  chapter,  he  teaches  the  true  worship 
of  God,  and  makes  all  Christians  priests,  to  offer  neither 
gold  nor  beasts,  as  in  the  law,  but  their  own  bodies, 
with  the  killing  of  their  lusts.  Then  he  describes  the 
outward  lives  of  Christians,  in  their  spiritual  government, 
how  they  should  teach,  preach,  rule,  serve,  give,  suffer, 
love,  live  and  act  towards  friend  and  foe  and  every  one. 
These  are  works  that  a  Christian  does.  For,  as  it  is  said, 
faith  does  not  keep  holiday. 

In  the  thirteenth  chapter,  he  teaches  us  to  honor  and  be 
obedient  to  the  worldly  government.  Although  this  does 
not  make  men  righteous  before  God,  yet  it  has  been 
established  in  order  that  the  godly  may  have  external 
peace  and  protection,  and  the  wicked  may  not  be  free  to 
do  evil  with  impunity.  Therefore  even  the  godly,  though 
they  need  it  not,  should  honor  it.  Finally  he  compre- 
hends all  in  love,  and  concludes  with  the  example  of 
Christ,  that,  as  He  hath  done  to  us,  even  so  should  we  do 
to  one  another. 

In  t]iefourtcc7ith  cJiapter,  he  teaches  that  the  consciences 
that  are  weak  in  faith  should  be  tenderly  dealt  with,  and 
that  the  freedom  of  Christians  should  be  used,  not  to 
their  injury,  but  to  their  profit.  For  where  this  is  not 
done,  dissensions  and  a  despising  of  the  Gospel  follow. 
It  is  better,  therefore,  to  yield  a  little  to  the  weak  in  faith, 
until  they  become  stronger,  than  that  the  doctrine  of  the 


LUTHER'S  INTRODUCTION. 


327 


Gospel  be  entirely  suppressed.  Such  work  is  a  peculiar 
work  of  love,  that  is  necessary  even  now,  where,  without 
any  need,  men  treat  others  with  harshness  with  respect  to 
the  eating  of  flesh  and  other  matters  of  Christian  liberty, 
so  as  to  disturb  weak  consciences,  before  they  know  the 
truth. 

In  tJie  fifteenth  eJiapter,  he  sets  forth  Christ  as  an  ex- 
ample, that  we  should  bear  with  the  weak  otherwise  than 
with  those  who  are  guilty  of  open  sins  and  of  immoral 
life.  These  we  should  not  reject,  but  bear  with  them, 
until  they  become  better.  For  thus  Christ  has  done  and 
is  now  doing  with  us  every  day,  so  that  He  bears  in  us 
many  faults  and  bad  habits,  with  many  imperfections,  and, 
nevertheless,  constantly  aids  us. 

Then,  at  the  close,  he  prays  for  them,  praises  them  and 
commends  them  to  God,  proclaims  his  office,  and  urges 
them  to  be  liberal  in  their  contributions  to  the  poor  at 
Jerusalem  ;  it  is  all  pure  love  of  which  he  speaks,  and  with 
which  he  deals. 

TJic  last  chapter  is  one  of  greetings ;  but  with  these 
he  mingles  an  excellent  warning  against  the  doctrines  of 
men  propounded  as  supplementary  to  the  Gospel  and  that 
cause  offence  :  just  as  though  he  had  seen  that,  from 
Rome  and  through  the  Romans,  the  notorious  Canons 
and  Decrees  would  proceed,  together  with  the  ulcers  and 
vermin  of  human  laws  and  ordinances,  which  have  cor- 
rupted all  the  world  and  abolished  this  Epistle  and  all 
Scripture,  the  Holy  Spirit  and  faith.  From  these  may 
God  deliver  us.     Amen. 


We  find,  then,  in  this  Epistle  a  most  ample  presentation 
of  what  a  Christian  should  know,  viz.  what  Law,  Gospel, 
Sin,   Punishment,   Grace,   Faith,   Righteousness,    Christ, 


328  THE  EPISTLE  TO  THE  ROMANS. 

God,  Good  Works,  Love,  Hope  and  the  Cross  are,  and 
how  we  should  conduct  ourselves  towards  every  one,  be 
he  godly  or  sinner,  strong  or  weak,  friend  or  foe,  as  well 
as  towards  ourselves.  All  this  is  most  thoroughly 
grounded  upon  Scripture,  and  so  illustrated  by  examples 
of  his  own  experience,  and  of  the  prophets,  that  nothing 
more  can  be  desired.  It  seems,  therefore,  as  though  St. 
Paul  intended  in  this  Epistle  to  comprise  in  a  summary 
the  entire  Christian  and  evangelical  doctrine,  and  to  pre- 
pare an  introduction  to  the  entire  Old  Testament.  For, 
without  doubt,  whosoever  has  this  Epistle  perfectly  in  his 
heart  has  the  light  and  force  of  the  Old  Testament  in 
him.  Let  every  Christian,  then,  without  exception, 
exercise  himself  constantly  therein.  For  this  may  God 
grant  His  grace.     Amen. 


ANNOTATIONS 


FIRST  EPISTLE  OF  ST.  PAUL 


CORINTHIANS. 


CHAPTERS  I.— VI. 


By   henry   E,  JACOBS. 


INTRODUCTION. 


On  the  isthmus  connecting  the  Peloponnesus  (now  the 
Morea)  with  the  main  land  of  Greece,  there  stood,  in  the 
life  of  St.  Paul,  the  most  important  city  of  the  country. 
With  three  seaports,  Lechaeum  on  the  Corinthian  Gulf,  and 
Schcenus  and  Cenchrrea  on  the  Saronic  Gulf,  it  enjoyed 
exceptionable  commercial  advantages.  Situated  on  a 
ledge  two  hundred  feet  high,  behind  it  rose,  to  the 
height  of  1886  feet,  the  precipitous  mass  of  rock,  on 
which  the  Acrocorinthus,  or  citadel  of  Corinth,  was  built. 
From  the  summit,  in  favorable  weather,  the  country 
around  Athens,  forty  miles  or  more  distant,  was  clearly 
discernible  across  the  Saronic  Gulf.  Ancient  Corinth, 
known  in  Grecian  History,  had  been  completely  destroyed 
B.  C.  146.  On  its  side,  one  hundred  years  later,  Julius 
Caesar  founded  a  second  Corinth,  which  soon  vied  with 
its  predecessor  in  population  and  trade,  enterprise  and 
wealth,  luxury  and  licentiousness. 

The  Eighteenth  Chapter  of  Acts  tells  the  story  of 
Paul's  introduction  to  Corinth,  and  the  founding  there  of 
a  Christian  church  during  his  eighteen  months'  stay. 
Leaving  Corinth  to  spend  the  feast  (probably  Pentecost) 
at  Jerusalem,  he  went  from  Jerusalem  to  Ephesus,  where 
he  remained  for  three  years.  During  the  close  of  his  stay 
there,  he  heard  various  rumors  concerning  irregularities 

33^ 


332  IN  TROD  UC  TION. 

that  had  arisen  in  the  Church  at  Corinth.  Unable  to 
proceed  at  once  thither  he  sent  first  Timothy  (i  Cor. 
4:17;  16  :  10),  and,  as  Timothy  had  commissions  to  at- 
tend to  in  Macedonia  (Acts  19  :  22),  Titus  and  a  com- 
panion afterwards,  more  directly  (2  Cor.  12  :  18;  8:6, 
22,  23).  They  most  probably  carried  this  Epistle  (written 
in  A.  D.  57),  as  Titus  afterwards  reported  to  Paul  the  re- 
sults that  followed  its  reception  (2  Cor.  7  :  6-15). 

Like  the  Epistle  to  the  Romans,  the  Second  Epistle  to 
the  Corinthians,  and  that  to  the  Galatians,  this  Epistle 
has  never  had  its  genuineness  seriously  questioned.  The 
most  hostile  critics  accept  it.  It  is  attested  by  both 
external  and  internal  evidence. 

It  is  occupied  with  the  consideration  of  the  divisions 
and  disorders  in  the  Corinthian  Church,  and  answers  to 
questions  concerning  which  Paul's  judgment  had  been 
asked.    The  order  of  the  Epistle  is  very  readily  followed  : 

I.  Introduction  (I.   1-9). 
II.  The  Divisions  in  the  Corinthian  Church,  I.  10 — IV. 

III.  The  Moral  Disorders  in  the  Corinthian  Church,  V. — 

VII. 

IV.  Social  and  Ecclesiastical  Disorders  in  the  Corinthian 

Church,  VIII.— XIV. 
V.  The  Doctrine  of  the  Resurrection,  XV. 
VI.  Conclusion,  XVI. 

[Note. — The  literature  of  the  Epistle  will  be  noticed  at  the  close  of  this 
exposition.] 


I.  Introduction  (I  :  1-9). 
(A.)  Salutation. 

1-3.  Paul,  called  to  be  an  apostle  of  Jesus  Christ  through  the  will  of  God, 
and  Sosthenes  our  brother,  unto  the  church  of  God  which  is  at  Corinth, 
even  them  that  are  sanctified  in  Christ  Jesus,  called  to  be  saints,  with  all 
that  call  upon  the  name  of  our  Lord  Jesus  Christ  in  every  place,  their  Lord 
and  ours  :  Grace  to  you  and  peace  from  God  our  Father  and  Lord  Jesus 
Christ. 

Ver.  I.  Called  to  bean  apostle.  The  assertion  of  his 
official  position  is  called  forth  here  by  the  attempts  to 
question  his  authority,  current  in  the  Corinthian  Church 
(compare  Ch.  IX.) ;  just  as  in  Romans  it  was  used  because 
he  had  not  personally  met  the  members  of  that  congrega- 
tion. LightfOOT's  suggestion  that,  if  any  polemical 
reference  were  intended,  the  words  would  be  stronger,  as 
in  Gal.  i  :  i,  is  not  decisive,  as  the  polemical  reference 
here  is  not  designed  to  be  particularly  prominent. 
Sosthenes.  In  Acts  18  :  17,  one  by  this  name  is  men- 
tioned as  the  ruler  of  the  synagogue  at  Corinth,  who 
was  beaten  by  the  Jews  before  the  tribunal  of  Gal- 
Ho.  We  see  no  reason  why  this  may  not  have  been  the 
same  man  as  the  one  mentioned  in  this  address  to  the 
Corinthians  as  a  person  well  known  to  them.  "  At  the 
time  when  St.  Paul  was  brought  before  GalHo,  he  had 
cither  actually  declared  himself  a  Christian,  or  at  least 
shown  such  leaning  to  Christianity,  as  to  incur  the  anger 
of  his  fellow-countrymen,  who  set  upon  him  and   beat 


334  ^-  CORINTHIANS.  [i.  2. 

him  "  (Lightfoot).  So  Calvin,  Hunnius,  Baldwin 
and  Calovius.  The  mention  of  Sosthenes  indicates  that 
this  is  a  joint-letter  of  the  Apostle,  and  of  a  member  or 
former  member  of  the  Corinthian  congregation  who  is 
with  Paul  at  Ephesus. 

Ver.  2.  The  church  of  God.  In  the  five  earliest  of 
St.  Paul's  Epistles,  i,  2  Thessalonians,  i,  2  Corinthians, 
Galatians,  he  uses  this  form  of  address.  Them  that  are 
sanctified.  In  apposition  with  "  Church  of  God."  Not- 
withstanding the  disorders  and  abuses  in  the  Corinthian 
Church  that  merit  his  severest  censures,  he  recognizes  it 
as  a  "  Church  of  God,"  and  a  "  communion  of  saints." 
Called  to  be  saints.  Literally  "  the  called  saints,"  also 
in  apposition  to  "  Church  of  God."  "  The  ascription  of 
'  holiness '  to  a  community  guilty  of  such  irregularities,  is 
strikingly  significant  of  St.  Paul's  view  of  the  Christian 
Church.  All  who  are  brought  within  the  circle  of  Chris- 
tian influences  are  in  a  special  manner  Christ's  ;  all  who 
have  put  on  Christ  in  baptism  are  called,  are  sanctified, 
are  holy.  Let  them  not  act  unworthily  of  their  calling. 
Let  them  not  dishonor  and  defile  the  sanctity  which  at- 
taches to  them  "  (Lightfoot).  All  that  call  upon  the 
name,  viz.  All  Christians,  wherever  or  whoever  they 
may  be,  into  whose  hands  this  Epistle  may  fall.  Their 
Lord  and  ours.  A  rhetorical  correction.  "  Our  Lord," 
the  Apostle  had  said,  and  then  pauses  to  add  :  "  But  not 
simply  ours,  their  Lord  also." 

Ver.  3.  See  on  Rom.  i  :  7. 

(B.)   Thanksgiving. 

4-9.  I  thank  my  God  always  concerning  you,  for  the  grace  of  God 
which  was  given  you  in  Christ  Jesus  :  that  in  everything  ye  were  enriched 
in  him,  in  all  utterance  and  all  knowledge ;  even  as  the  testimony  of  Christ 
was  confirmed  in  you  :  so  that  ye  come  behind  in  no  gift :  waiting  for  the 


I.  4-6]  THE  THANKSGIVING. 


335 


revelation  of  our  Lord  Jesus  Christ ;  who  shall  also  confirm  you  unto  the 
end,  that  ye  he  unreproveable  in  the  day  of  our  Lord  Jesus  Christ.  God  is 
faithful,  through  whom  ye  were  called  into  the  fellowship  of  his  Son  Jesus 
Christ  our  Lord. 

Ver.  4.  I  thank,  etc.  (Comp.  Rom.  i  :  8  ;  i  Thess.  1:2; 
2  Thess.  2  :  3.)  The  grace.  Here  put  for  the  gifts  of 
grace  particularized  in  ver.  5.  In  Christ  Jesus.  It  was 
while  they  abode  in  mystical  union  with  Christ  that  these 
gifts  were  bestowed. 

Ver.  5.  In  all  utterance  and  all  knowledge.  The 
former  refers  to  the  gift  of  giving  clear  and  correct  ex- 
pression to  the  contents  of  their  faith,  and  the  confession 
of  the-  truth  before  friends  and  foes.  Literally  :  "  In 
every  word."  The  latter  indicates  their  clear  apprehen- 
sion, and  saving  appropriation  of  this  truth.  "  Utter- 
ance "  is  mentioned  first,  as  that  which  distinguishes 
them,  above  others,  to  external  observation.  "  Knowl- 
edge "  traces  the  confession  of  the  faith  to  its  source, 
and  declares  how  sincere  and  genuine  such  confession  is. 

Ver.  6.  The  testimony  of  Christ,  i.  e.  the  Apostolic 
testimony  concerning  Christ,  the  Gospel.  (Comp.  2  Tim. 
1:8;  Rev.  1:2,9.)  Was  confirmed  in  you.  To  others 
they  were  living  evidence  to  the  truth  of  the  Gospel, 
while  within  them  the  witness  of  the  Spirit  (Rom.  8  :  16), 
to  the  reality  and  preciousness  of  the  Christian  faith,  was 
enjoyed.  Whatever  might  be  the  faults  of  the  Corin- 
thian Church,  there  was  an  immeasurable  difference  be- 
tween its  members  and  their  Christless  neighbors.  Paul 
wishes  to  have  this  clearly  kept  in  view  throughout  the 
reproofs  that  are  to  follow. 

Ver.  7.  Ye  come  behind  in  no  gift  refers  to  a  present 
condition.  The  divine  rule,  according  to  which  they 
who  receive  what  God  offers  have  more  given  to  them  in 
ever  increasing   measure    (Matt.   25  :  29),   had    been    ful- 


336  /.  CORINTHIANS.  [i.  7,  8. 

filled  in  their  case.  No  other  Christian  Church  had  re- 
ceived more  gifts  of  God's  grace.  The  comparison  with 
other  churches  is  obvious.  If  the  meaning  were  simply  : 
"  Ye  are  lacking  no  gift,"  the  genitive  without  a  preposi- 
tion would  be  used.  The  gifts  here  refer  both  to  those 
which  are  ordinary  and  those  which  are  extraordinary. 
Waiting  for  the  revelation.  A  connection  between  their 
progress  in  the  Christian  Life  and  their  eager  expecta- 
tion of  the  future  coming  of  the  Lord  in  glory  is  clearly 
indicated.     (See  i  John  3  :  2,  3  ;  2  Pet.  3:11,  12.) 

Ver.  8.  Who  shall  also  confirm  you.  Having  declared 
what  he  thinks  now  of  the  Corinthians,  he  proceeds  to 
state  his  faith  in  their  future.  "  Who  "  refers  to  Christ. 
At  His  appearing,  the  Lord  will  bestow  upon  them  the 
full  realization  of  all  their  hopes  ;  what  they  now  believe 
they  shall  then  see.  Unto  the  end.  As  in  Matt.  28  :  20, 
the  end  of  the  world.  That  ye  may  be  unreproveable. 
"  He  calls  them  faultless,  because  in  this  life  the  sins  of 
believers  are  covered  by  the  blood  of  Christ,  and  they 
live  a  faultless  life  by  the  power  of  the  Holy  Spirit,  and 
are  free  from  grosser  sins  which  Paul  calls  works  of  the 
flesh.  But  at  last,  on  the  day  of  the  Lord  Jesus  Christ, 
they  will  be  entirely  blameless,  clad  in  the  most  perfect 
habit  of  inherent  righteousness  "  (HuNNlUS).  But  being 
unreproveable  at  the  last  day  is  conditioned  upon  per- 
severance in  faith  in  Christ,  and  the  consequent  comple- 
tion of  sanctification.  In  this  expression,  there  seems  to 
be  the  suggestion  which  is  afterwards  developed  in  the 
Epistle,  that  the  Corinthians  have  not  yet  reached  the 
stage  in  which  they  are  unreproveable.  The  Apostle, 
however,  prefaces  his  letter  of  often  severe  censure  by  an 
expression  of  the  confidence  that  his  reproofs  will  be  cer- 
tainly laid  to  heart  and  those  who  are  erring  be  completely 
restored. 


I.  9-]  THE  THANKSGIVING.  337 

Ver.  9.  God  is  faithful.  If  the  end,  described  in  ver,8, 
be  not  reached,  it  will  not  then  be  through  any  defect  on 
God's  part.  "  Three  foundations  of  divine  preservation 
unto  the  end  are  here  given  :  i.  God's  faithfulness 
(Deut.  32  :  4  ;  Ps.  37  :  23-25  ;  i  Cor.  10  :  13).  2.  The  pur- 
pose of  the  call  (i  Pet.  i  :  1 1  ;  Rom.  1 1  :  29).  3.  P'ellow- 
ship  with  Christ,  since  those  who  partake  thereof  are 
sons  and  heirs  of  God,  and  coheirs  with  Christ  (Rom. 
8  :  16,  17),  provided  they  depart  not  by  their  own  fault 
from  the  faith  (Heb.  3:  14;  i  Pet.  i  :  9;  Is.  54 :  10)" 
(Calovius). 


II.  The  Divisions  in  the  Corinthian  Church 
(i  :  10 — Chap.  4). 

(A.)   TJie  Factions  Described. 

10-17.  Now  I  beseech  you,  brethren,  through  the  name  of  our  Lord 
Jesus  Christ,  that  ye  all  speak  the  same  thing,  and  that  there  be  no  divi- 
sions among  you ;  but  that  ye  be  perfected  together  in  the  same  mind  and 
in  the  same  judgment.  For  it  hath  been  signified  unto  me  concerning  you, 
my  brethren,  by  them  which  are  of  the  household  of  Chloe,  that  there  are 
contentions  among  you.  Now  this  I  mean,  that  each  one  of  you  saith,  I 
am  of  Paul;  and  I  of  Apollos  ;  and  I  of  Cephas;  and  I  of  Christ.  Is 
Christ  divided  t  was  Paul  crucified  for  you .''  or  were  ye  baptized  into  the 
name  of  Paul.''  I  thank  God  that  I  baptized  none  of  you,  save  Crispusand 
Gains ;  lest  any  man  should  say  that  ye  were  baptized  into  my  name.  And 
I  baptized  also  the  household  of  Stephanas  :  besides,  I  know  not  whether 
I  baptized  any  other.  For  Christ  sent  me  not  to  baptize,  but  to  preach  the 
gospel :  not  in  wisdom  of  words,  lest  the  cross  of  Christ  should  be  made 
void. 

Ver.  10.  Brethren.  When  St.  Paul  uses  this  term,  we 
may  be  prepared  for  a  mild,  but  earnest  rebuke.  (See  ver. 
11;  7  :  29  ;  10:1;  14 :  20,  etc.)  Through  the  name  of  the 
Lord  Jesus.  Their  common  relationship  to  Christ  should 
be  the  strongest  bond  of  union.  (Comp.  Eph.  4  :  1-6.)  Ye 
all  speak  the  same  thing.  The  common  faith  in  Christ 
ought  to  have  a  common  confession.  No  divisions.  The 
negative  side  of  the  preceding  requirement,  carrying  with 
it,  however,  a  reference  to  the  inner  thoughts  and  feelings. 
Ye  be  perfected  together.  "  Fitted  together  as  the  frag- 
ments in  a  piece  of  mosaic,  in  which  each  minute  portion 
exactly  fills  its  proper  place  "  (LlAS).     The  same  mind 


1.11,12.]  THE  CORINTHIAN  FACTIONS.  339 

refers  rather  to  their  agreement  upon  principles,  and  the 
same  judgment  to  the  appHcation  of  the.se  principles  to 
particular  cases. 

Ver.  II.  Of  the  household  of  Chloe.  Whether  children, 
members  of  her  family,  near  relatives  or  slaves,  cannot  be 
determined.  Her  house  may  have  been  a  place  of 
prayer,  and  the  persons  referred  to,  Christians  belonging 
to  the  number  who  statedly  met  there.  "  The  position 
of  importance  occupied  by  women  in  the  Christian 
Church,  even  at  this  early  date,  is  a  token  of  the  great 
social  revolution  which  the  Gospel  was  already  working" 
(Lightfoot),  That  there  are  contentions.  No  open 
rupture  had  as  yet  occurred. 

Ver.  12,  Each  one  of  you  saith,  i.  c.  Every  one  has 
his  partisan  leader  and  watchword.  Four  clearly  distin- 
guishable sections  or  tendencies  in  the  Corinthian  Church 
are  enumerated,  even  though  there  was  no  absolutely 
determined  line  of  division  between  them.  The  humility 
of  Paul  has  been  noticed,  as  he  begins  with  himself,  and 
then,  in  an  ascending  scale,  next  mentions  his  associate 
Apollos,  then  the  most  prominent  of  the  Apostles,  Peter, 
and  then  finally  Christ,  But  it  has  also  been  remarked 
that  he  follows  an  historical  order.  Paul,  being  the 
founder  of  the  Corinthian  Church,  his  name  naturally 
was  first  used  for  partisan  purposes.  Next  came 
Apollos,  who  succeeded  him  at  Corinth.  Then  the 
gradual  introduction  of  Judaistic  teachers  brought  Peter 
into  prominence  as  a  claimed  partisan  of  that  school  of 
thought.  Finally,  there  came  those  who  affected  an 
independence  of  all  teachers  and  preachers,  and  claimed 
that  they  regarded  Christ  alone.  For  these  party  names 
and  claims,  the  teachers  themselves  were  not  responsible. 
The  teaching  of  Apollos  differed  from  that  of  Paul  in 
form,    but    not    in    matter.     For    the    conversion     and 


340  /.  CORINTHIANS.  [i.  12,  13. 

early  ministry  of  Apollos,  see  Acts  18:24;  19:1.  An 
Alexandrian  Jew,  learned  and  eloquent,  a  possible  pupil 
of  Philo,  and  a  convert  to  the  preaching  of  John  the 
Baptist,  he  had  been  led  to  embrace  Christianity  at 
Ephesus  by  Aquila  and  Priscilla.  A  more  complete 
conformity  to  classical  models  and  more  profound  philo- 
sophical treatment  may  have  distinguished  his  preaching 
from  that  of  Paul,  who  labored  also  under  the  disadvan- 
tages of  a  not  impressive  personality.  While  the  antago- 
nism between  Paulinism  and  Petrinism  in  the  Apostolic 
Church  has  been  greatly  exaggerated,  it  is  undoubtedly 
true  that  Peter  neither  rose  to  that  wide  and  extensive 
view  of  the  mission  of  Christianity,  nor  entered  so  deeply 
into  its  spiritual  conceptions,  as  did  Paul.  The  very 
limitations  of  Petrinism  rendered  it  attractive  to  many 
converted  Jews  who  still  adhered  tenaciously  to  Jewish 
opinions,  which  Paul  rejected  more  clearly  and  more 
forcibly  than  did  Peter.  Those  who  claimed  Christ  alone 
as  their  leader,  erred  just  as  truly  as  the  rest ;  since  Christ 
teaches  and  rules  His  Church  through  human  instru- 
ments, and  no  Christian  can  claim  independence  of  his 
historical  relations  (3  :  21).  For  the  various  conjectures 
concerning  the  Christ-party,  supported  by  much  learning, 
but  leading  to  no  results,  see  MEYER,  and  especially 
ScilAFF,  History  of  the  Apostolic  Church,  pp.  285  sqq. 

Ver.  13.  Is  Christ  divided  ?  The  Church  is  the  mys- 
tical body  of  Christ  (12  :  12,  27  ;  Eph.  4  :  4).  Such  divi- 
sions are  therefore  impossible,  unless  Christ  Himself  be 
regarded  as  divided.  Even  those  who  claim  Christ  as  in 
an  especial  sense  the  leader  of  their  party,  only  degrade 
Him  to  the  sphere  of  a  partisan  leader.  He  who  has 
Christ  has  also  as  his  own  all  who  are  Christ's.  He  who 
absolutely  repudiates  Paul  and  Apollos  and  Cephas,  repu- 
diates also  the  Lord  who  approaches  him  through  them. 


1.13,14]  THE  COKINTIHAN  FACTIONS.  341 

Was  Paul  crucified  for  you  ?  A  delicate  sense  of  pro- 
priety is  shown,  by  taking-  himself  as  the  example  from 
which  to  show  the  untenableness  of  these  partisan  rela- 
tions. While  the  one  party  erred  by  sinking  Christ  to 
the  level  of  a  partisan  leader,  the  others  erred  by  raising 
their  leaders  to  what,  if  consistently  carried  out,  would 
make  them  the  equals  of  Christ.  We  arc  not  to  follow 
Christ,  only  as  Paul  or  Luther  has  taught  us  ;  but  we  are 
to  follow  Paul  and  Luther,  only  as  they  follow  Christ  (i 
Cor.  II  :  i).  By  His  crucifixion,  Christ  bought  us,  not 
Paul  or  Luther  (7  :  23).  Were  ye  baptized  into  the  name 
of  Paul  ?  Baptism  did  not  incorporate  you  with  Paul  or 
Cephas  or  Apollos,  but  with  Christ.  ''  These  words  of 
Paul  are  sometimes  inaptly  used  as  though  it  were  wrong 
to-day  to  call  some  Lutherans,  others  Calvinists  or 
Schwenkfeldians.  But  there  is  a  diversity.  For  Paul, 
Cephas  and  Apollos  taught  the  same  doctrine,  but 
Luther,  Calvin,  Schwenkfeld,  etc.,  that  which  is  very 
diverse"  (HUNNIUS). 

Ver.  14-17.  I  thank  God.  A  possible  reference  to  a 
disposition  at  Corinth  to  lay  stress  upon  the  person  who 
baptized.  Paul  traces  here  the  Providential  guidance 
which  had  prevented  him  from  baptizing  more  than  a 
very  small  number.  He  had  not  intentionally  refrained, 
but  the  Lord,  who  foreknew  what  would  happen,  had  de- 
termined otherwise.  Save  Crispus  and  Qaius.  These 
exceptions  may  ha\'e  been  made  for  personal  reasons. 
Crispus  had  been  the  ruler  of  one  of  the  synagogues  at 
Corinth  (Acts  18:8),  as  Sosthenes  had  been  of  another 
(Acts  18  :  17).  In  the  house  of  Gains,  Paul  was  making 
his  home,  when  he  wrote  the  Epistle  to  the  Romans 
(Rom.  16  :  23).  The  commonness  of  the  name  prevents 
us  from  identifying  this  Gaius  with  those  mentioned  in 
other  places.     The  household  of  Stephanas.     A   slip   of 


342  /.  CORINTHIANS.  [i.  17. 

memory  in  the  preceding  verse,  which  he  here  corrects. 
Even  inspired  writers  were  Hable  to  ordinary  limitations 
in  regard  to  matters  not  pertaining  directly  to  the  revela- 
tion of  God  which  they  wrote.  The  correction  may  have 
been  suggested  by  Sosthenes.  Christ  sent  me  not  to 
baptize,  i.  e.  The  great  aim  of  his  ministry  was  not  that 
he  should  himself  administer  baptism,  but  that  he  should 
preach.  Paul  was  both  presbyter  and  apostle,  like  Peter 
(i  Pet.  5  :  i).  As  presbyter,  he  baptized  (vers.  14-16). 
But  his  chief  work  was  that  of  the  Apostolate,  to  give 
forth  his  Apostolic  witness  for  all  times  and  places.  It 
required  no  peculiar  spiritual  endowment  to  baptize  ; 
but  such  endowment  was  needful  for  preaching.  "  The 
preaching  of  the  Word  is  preferred  to  the  administration 
of  Baptism:  i.  By  reason  of  necessity.  The  Church  can 
never  be  without  the  Word,  whether  preached  publicly 
or  privately.  But  it  can  be  without  the  administration 
of  the  sacraments,  in  case  of  necessity  and  when  oppressed 
by  tyranny  ;  as  the  Israelites  in  the  desert  omitted  cir- 
cumcision for  many  years,  and  were  without  the  Passover, 
although  they  were  not  without  the  Word.  For  the 
Word  is  like  a  public  letter  ;  the  sacraments  like  a  seal. 
Destroy  the  seal,  and  the  letter  is  still  valid ;  but  destroy 
the  letter,  and  the  seal  amounts  to  nothing.  2.  By  reason 
of  difficulty.  Any  minister  of  the  Word  can  administer 
baptism  ;  but  only  one  endowed  with  the  necessary  gifts 
can  preach.  3.  By  reason  of  use.  The  preaching  of  the 
Word  is  daily  to  be  repeated  as  food  for  the  soul,  without 
which  we  cannot  live  long  ;  while  it  is  enough  that  bap- 
tism be  received  once.  Nevertheless  by  this  comparison 
we  do  not  diminish  aught  from  the  worth  of  baptism  " 
(Baldwin).  Not  in  wisdom  of  words.  Apprehending 
that  the  importance  that  he  attaches  to  preaching  the 
Gospel  may  be  misconstrued  into  an  endorsement  of  a 


1.  i;.]        (JOD'S  WISDOM  VS.    711 E   WORLD'S  WISDOM. 


343 


display  of  oratorical  power  or  of  logical  acutciies.s,^  he  im- 
mediately makes  this  limitation.  The  cross  be  made  void. 
Since,  as  self  is  asserted,  Christ  is  depreciated.  He  is 
"  emptied,"  "  dwindles  to  nothing,  vanishes,  under  the 
weight  of  rhetorical  ornament  and  dialectic  subtlety  " 
(LIGHTFOOT). 

(B.)  Corinthian  Errors  Concerning  Wisdom  (i  :  i8 — 3  :  3). 
I.    Their  False  Search  for  JVisdom  (i  :  18—2  :  5). 

18-31.  For  the  word  of  the  cross  is  to  them  that  are  perishing  foolish- 
ness ;  but  unto  us  which  are  being  saved  it  is  the  power  of  God.  For  it  is 
written, 

I  will  destroy  the  wisdom  of  the  wise, 
And  the  prudence  of  the  prudent  will  I  reject. 
Where  is  the  wise  ?  where  is  the  scribe  ?  where  is  the  disputer  of  this 
world  ?  hath  not  God  made  foolish  the  wisdom  of  the  world  ?  For  seeing 
that  in  the  wisdom  of  God  the  world  through  its  wisdom  knew  not  God,  it 
was  God's  good  pleasure  through  tlie  foolishness  of  the  preaching  to  save 
them  that  believe.  Seeing  that  Jews  ask  for  signs,  and  Greeks  seek  after 
wisdom  :  but  we  preach  Christ  crucified,  unto  Jews  a  stumbling-block,  and 
unto  Gentiles  foolishness ;  but  unto  them  that  are  called,  both  Jews  and 
Greeks,  Christ  the  power  of  God,  and  the  wisdom  of  God.  Because  the 
foolishness  of  God  is  wiser  than  men  ;  and  the  weakness  of  God  is  stronger 
than  men. 

For  behold  your  calling,  brethren,  how  that  not  many  wise  after  the  flesh, 
not  many  mighty,  not  many  noble,  are  called:  but  God  chose  the  foolish 
things  of  the  world,  that  he  might  put  to  shame  them  that  are  wise  ;  and 
God  chose  the  weak  things  of  the  world,  that  he  might  put  to  shame  the 
things  that  are  strong ;  and  the  base  things  of  the  world,  and  the  things 
that  are  despised,  did  God  choose,  yea  and  the  things  that  are  not,  that  he 
might  bring  to  nought  the  things  that  are:  that  no  flesh  should  glory 
before  God.  But  of  him  are  ye  in  Chirst  Jesus,  who  was  made  unto  us 
wisdom  from  God,  and  righteousness  and  sanctification,  and  redemption  : 
that,  according  as  it  is  written,  He  that  glorieth,  let  him  glory  in  the  Lord. 

1  See  Hatch's  Influence  of  Greek  Ideas  and  Usai;;es  upon  the  Christian 
Church  for  examples  of  the  influence  of  the  discourses  of  the  Sophists 
upon  the  sermon  in  the  Church. 


344  ^-  CORINTHIANS.  [i.  18-20 

II.  1-5.  And  I,  brethren,  when  I  came  unto  you,  came  not  with  excellency 
of  speech  or  of  wisdom,  proclaiming  to  you,  the  mystery  of  God.  For  I  deter- 
mined not  to  know  anything  among  you,  save  Jesus  Christ,  and  him  cruci- 
fied. And  I  was  with  you  in  weakness,  and  in  fear,  and  in  much  trembling. 
And  my  speech  and  my  preaching  were  not  in  persuasive  words  of  wisdom, 
but  in  demonstration  of  the  Spirit  and  of  power  :  that  your  faith  should 
not  stand  in  the  wisdom  of  men,  but  in  the  power  of  God, 

Vers.  18-19.  Directly  contradictory  to  that  which  is 
involved  in  the  preaching  of  the  Gospel,  are  the  strained 
efforts  at  display  belonging  to  human  wisdom.  Two 
classes  are  mentioned,  viz.  those  who  are  perishing,  i.  e. 
those  who  are  on  the  way  that  leads  to  destruction 
(Rom.  6  :  21),  and  tho.se  that  are  being  saved,  i.  e.  those 
now  justified  by  faith,  and  in  whom  sanctification  is  pro- 
gressing, which  will  reach  its  goal  in  everlasting  life 
(Rom.  6  :  22).  "  In  the  language  of  the  N.  T.,  salvation 
is  a  thing  of  the  past,  a  thing  of  the  present  and  a  thing 
of  the  future.  St.  Paul  says  sometimes  "  ye  (or  we) 
were  saved  "  (Rom.  8  :  24),  or  "  ye  have  been  saved  " 
(Eph.  2  :  5,  8),  sometimes  "  ye  are  being  saved  "  (i  Cor. 
15  :  2),  and  sometimes  "ye  shall  be  saved"  (Rom. 
10  :  9,  13).  It  is  important  to  observe  this,  because  we 
are  thus  taught  that  salvation  involves  a  moral  condition, 
which  must  have  begun  already,  though  it  will  receive 
its  final  accomplishment  hereafter "  (Lightfoot). 
Foolishness.  An  absurdity.  (See  vers.  22,  23.)  Power 
of  God.  (See  Rom.  i  :  16.)  Ver.  19  is  quoted  from  the 
LXX.  of  Is.  29  :  14,  with  one  variation  in  perfect  harmony 
with  the  meaning. 

Ver.  20,  a  paraphrase  of  Is.  33  :  18,  means  simply  : 
What  do  all  the  discussions  of  those  who  are  revered 
for  their  learning  in  earthly  things  amount  to,  when  they 
come  to  the  treatment  of  spiritual  subjects?  Hath  not 
God  made  foolish,  viz.  by  leaving  the  wise  to  the  results 
of  their  own  speculations.     Rom.    i    :   21-25,  gives    one 


I.  21.]        GOD'S  WISDOM  VS.  THE   WORLD'S  WISDOM.  345 

illustration.  The  thoughts  of  this  chapter  were  in  the 
Apostle's  mind  and  were  given  fuller  elaboration  in  the 
later  Epistle  to  the  Romans. 

Ver.  21.  In  the  wisdom  of  God.  God,  in  His  wisdom, 
i.  e.  in  the  exercise  of  that  attribute,  whereby  He  adjusts 
means  to  the  attainment  of  predetermined  ends  so  ar- 
ranged. This  is  the  same  as  the  Providential  government 
of  human  history  for  the  working  out  of  His  scheme  of 
Redemption.  It  belonged  to  this  scheme,  that  the  world, 
by  its  own  wisdom,  was  not  to  know  God,  and  that,  when 
the  impotence  of  the  world  in  this  respect  would  be  fully 
demonstrated,  a  new  and  entirely  strange  revelation  of 
life  would  be  disclosed  to  those  who  would  receive  it. 
Through  the  foolishness  of  the  preaching.  "  The  preach- 
ing "  means  what  is  preached.  To  the  natural  man,  and 
according  to  all  the  standards  of  purely  secular  learning, 
the  Gospel  is  nothing  but  foolishness.  "  When  even  the 
most  able  and  learned  men  upon  earth  read  or  hear  the 
Gospel  of  the  Son  of  God,  and  the  promise  of  eternal 
salvation,  they  cannot,  from  their  own  powers,  perceive, 
apprehend,  understand  or  believe  and  regard  it  true,  but, 
the  more  diligence  and  earnestness  they  employ,  in  order 
to  comprehend  with  their  reason,  these  spiritual  things, 
the  less  they  understand  and  believe,  and  before  they 
become  enlightened  or  taught  of  the  Holy  Ghost,  they 
regard  this  only  as  foolishness  or  fictions  "  (FORMULA  OF 
Concord,  p.  553).  Save  them'  that  believe.  The 
present  participle,  "  that  are  believing,"  shows  that  faith 
is  not  properly  an  act  but  a  habit,  or  temper,  a  disposi- 
tion and  attitude  towards  God.  It  is  to  the  believing, 
whose  heart  turns  away  from  self  towards  God,  that  the 
revelation  of  a  Crucified  Christ  is  made.  In  them  the 
work  of  salvation  is  progressively  realized  (ver.  18),  as 
they  continue   believing.     The  "being  saved"  and  the 


346  1-  CORINTHIANS.  [i.  22,  23. 

"  are  believing "  go  together.  The  question  is  not  : 
''When  did  I  believe?"  but  "  Do  I  now  believe?"  and 
"  Will  I  continue  to  believe  until  the  end  ?  " 

Ver.  22.  Jews  ask  for  signs.  The  world  is  regarded 
as  divided  into  two  classes,  Jews  and  Greeks.  The  char- 
acteristic of  the  former  was  the  love  of  external  dis- 
play, the  ambition  of  material  greatness.  Not  under- 
standing the  true  nature  of  the  Kingdom  of  God,  they 
were  constantly  seeking  for  the  visible,  the  tangible. 
Signs  of  Christ's  divine  authority  were  constantly  offered 
them  ;  but  these  they  disregarded,  and  demanded  others 
to  their  own  liking  (Matt.  12  :  38  ;  16  :  i  ;  John  2  :  18  ; 
4  :  48).  Even  after  the  Resurrection,  in  connection  with 
the  preaching  of  the  Apostles,  there  seemed  to  be  the 
calling  for  other  signs  than  those  afforded  by  the  Holy 
Spirit.  The  omission  of  the  article  is  significant.  It  is 
not  "  the  Jews,"  but  simply  "Jews,"  as  a  class.  Greeks 
seek  after  wisdom.  The  demand  of  Jews  was  loud  and 
clamorous  "  ask  for ; "  that  of  the  Greeks  was  silent  and 
habitual.  They  had  a  taste  only  for  those  things  which 
they  could  understand,  and  concerning  which  they  could 
philosophize. 

Ver.  23.  We  preach  Christ  crucified.  Not  Christ,  as 
a  worker  of  miracles,  to  please  the  Jews  ;  or  Christ,  as  a 
teacher  of  divine  wisdom,  to  please  the  Greeks.  Christ 
was  both  ;  nevertheless,  both  relations  were  entirely  sub- 
ordinate to  this  redeeming  work  by  His  death  upon  the 
Cross.  In  opposition  to  the  prejudices  of  men,  the  cross 
must  occupy  the  foreground  in  all  the  Church's  preach- 
ing. Not  Jesus  as  an  heroic  character  of  supernatural 
birth,  or  as  the  exemplar  of  a  holy  life,  or  as  a  divine 
lawgiver,  or  as  the  best  and  greatest  of  this  world's 
teachers, — nothing  but  the  humiliated,  suffering,  bleed- 
ing, dying  Jesus  will  avail  as  the  ground  and  assurance 


I.  23-25.]     GOD'S  WISDOM  VS.  THE   WORLD'S  WISDOM.       347 

of  man's  salvation.  The  penalty  for  the  world's  sin  must 
be  met  by  an  all-sufficient  Saviour,  or  the  conscience  can 
never  find  peace.  "  Christianity  begins  not  with  solving 
intellectual  difficulties,  but  with  satisfying  the  heart  that 
longs  for  forgiveness  "  (Fausset).  Unto  Jews  a  stum- 
bling-block. Because  contrary  to  all  their  ideas  of  a  vic- 
torious and  triumphant  Monarch  for  whom  they  looked 
in  the  Messiah.  Unto  Gentiles  foolishness.  Because 
they  looked  for  redemption  and  salvation  to  intellectual 
effort  and  the  attainment  of  wisdom.  "  How  can  God 
die,"  they  asked ;  and  "  how  can  the  dead  be  raised 
again  "  (Acts  17  :  32).  Those  who  hold  that  man  can  be 
morally  reclaimed  by  the  leavening  power  of  culture,  and 
that  education  is  regeneration,  belong  to  this  class. 

Vers.  24-25.  That  are  called,  i.  e.  Believers.  (Cf. 
Rom.  8  :  28.)  By  naming  them  "  the  called,"  emphasis 
is  placed  upon  the  fact  that  the  ground  of  their  salvation 
lies  in  something  placed  entirely  outside  of  themselves. 
Even  their  faith  has  been  enkindled  or  awakened  by  the 
call.  Christ,  repeated  to  make  the  contrast  more 
marked.  Power  of  God  in  opposition  to  the  stumbling- 
block  of  the  Jews.  The  Jews  demanded  signs  of  divine 
power.  But  they  knew  not  what  divine  power  was.  The 
earthly  power  after  which  they  grasped  was  only  a 
shadow;  that  of  a  Crucified  Christ  alone  has  reality. 
"  Christ  Crucified  "  is  the  power  of  God,  because,  through 
death,  He  overcame  death  (Hebr.  2  :  14).  Wisdom  of 
God,  in  opposition  to  the  "  foolishness "  of  the  Jews. 
In  the  Cross  of  Christ,  the  mystery  of  all  pain  and  suffer- 
ing is  solved.  Justice  and  mercy  are  reconciled.  Ver.  25 
is  elliptical.  The  meaning  is  that  the  foolishness  of  God 
is  stronger  than  all  the  wisdom,  and  the  weakness  of  God, 
than  all  the  strength  of  men. 

Ver.  26.   Paul   confirms  this    statement   by  an   appeal. 


348  /.   CORINTHIANS.  [i.  27-29. 

"  Look  around  you,"  he  says,  "  at  those  who  constitute 
your  Christian  brotherhood  of  the  called,  and  see 
whether  my  statement  be  not  verified."  Calling  is  put 
here  for  those  who  are  called.  Not  man^'.  "  Thank  God 
for  the  letter  m,"  was  the  remark  of  a  devout  English 
lady  of  noble  birth.  The  early  Christians  comprised 
very  few  persons  of  position  and  influence.  But  Erastus, 
the  treasurer  of  Corinth  (Rom.  16:23),  was  an  exception. 
Wise,  scholars.  Mighty,  prominent  officials.  Noble,  of 
distinguished  ancestry.  "  God  caught  orators  by  fisher- 
men ;  not  fishermen  by  orators  "  (AUGUSTINE). 

Vers.  27,  28.  Foolish,  weak  and  base  are  the  contrasts 
respectively  with  "wise,"  "mighty"  and  "noble"  of 
ver.  26.  The  things  that  are  not,  i.  e.  Those  which  are 
of  no  account  in  the  ordinary  estimation  of  the  world 
(Matt.  II:  25).  Thus  it  was  at  the  introduction  of 
Christianity,  and  thus  it  has  been  at  all  stages  of  the 
Church's  history.  This,  however,  does  not  derogate 
from  the  importance  of  consecrated  learning,  station,  in- 
fluence and  wealth,  as  powerful  auxiliaries  for  the  diffu- 
sion of  the  kingdom  of  God.  But  when  their  proper 
subordination  to  Christ's  cause  is  forgotten  or  ignored, 
then  the  Lord  knows  how  to  choose  other  instruments 
by  which  He  declares  His  independence  of  their  serv- 
ice. 

Ver.  29.  That  no  flesh,  i.  e.  That  every  boast  spring- 
ing from  an  earthly  source  may  be  silenced. 

Ver.  30.  But  of  him  are  ye  in  Christ  Jesus.  Two 
thoughts  are  here  :  First,  a  contrast  is  made  ("  But  ")  with 
the  glorying  of  the  flesh.  Christians  have  something 
whereof  to  glory— a  thought  which  reaches  full  expression 
in  the  next  verse.  Secondly,  the  declaration  that  Christians 
are  what  they  are,  viz.  that  they  are  in  Christ  Jesus,  comes 
of  God's  work  for  and  within  them.     (Comp.    Eph.  2  :  8.) 


I.  30,31 -J     GODS   IVISDOM  VS.   TIJE   WORLD'S   WISDOM.     349 

Who  was  made  unto  us  wisdom  from  God.  Better  trans- 
lated :  "who  became,"  viz.  by  His  incarnation  and  the 
obedience  He  rendered  in  His  incarnate  Person.  Wisdom 
recurs  to  the  thought  of  ver.  24.  God's  wisdom  was  re- 
vealed in  a  crucified  Christ.  Righteousness  and  sanctifi= 
cation  and  redemption.  These  arc  three  factors  of  the 
wisdom  from  God,  or  rather  three  spheres  in  which  it  is 
revealed.  The  Greek  has  no  conjunction  between 
"  wisdom  "  and  "  righteousness,"  as  both  English  versions 
have.  "  Righteousness  "  refers  to  the  wisdom  of  God,  in 
its  provisions  for  our  justification — so  clearly  explained 
in  the  Epistle  to  the  Romans.  "  Sanctification  "  refers 
to  the  same  wisdom  in  its  accomplishing  our  purification 
from  sin  and  our  positive,  aggressive  holiness,  by  the 
power  of  Christ  in  us,  and  the  ever  active  agency  of  the 
Holy  Spirit.  "  Redemption  "  is  used  here  for  our  final 
glorification,  our  attainment  of  the  complete  enjoyment 
of  the  redemptive  work  of  Christ.  While  "  redemption" 
properly  refers  to  the  payment  of  the  price  of  our  sins,  it 
sometimes,  as  here,  denotes  the  full  accomplishment  of 
that  for  which  Christ  suffered  (Luke  21  :  28  ;  Rom,  8  :  23  ; 
Eph.  1:14;  4  :  30). 

Ver.  31.  That  connects  with  "  are  ye  "  of  ver.  30.  The 
thought  is  :  God  has  done  for  you  all  this,  in  order  that 
you  may  have  a  true  ground  for  boasting.  What  follows 
is  an  abridged  quotation  from  the  LXX.  of  Jer.  9 :  23, 
24;  I  Sam.  2:10.  In  their  full  form,  these  passages 
refer  to  the  wise,  the  mighty  and  the  rich,  almost  the 
same  as  in  ver.  26. 

Chapter  II. 

Ver.  I.  In  accordance  with  the  above  explanation  of 
the  true  nature  of  the   Gospel,  Paul  proceeds  to  defend 


350  /■  CORINTHIANS.  [ii.  2,  3. 

his  preaching  against  those  who  questioned  his  authority 
and  depreciated  his  influence,  because  he  did  not  resort 
to  the  philosophical  and  oratorical  mode  of  speaking 
which  was  so  greatly  admired  by  the  Greeks.  Brethren. 
(See  above  on  I  :  10.)  Mystery  of  God.  Marginal  reading: 
"  Testimony  "  is  still  preferred  by  some  of  the  best  critics, 
upon  the  assumption  that  mystery  "  has  probably  crept 
in  from  ver.  7."     (See  Ellicott,  Lightfoot,  etc.) 

Ver.  2.  I  determined  not  to  know.  Translation  de- 
fective. It  should  be  :  "I  did  not  determine  to  know  any- 
thing," i.  e.  It  was  not  my  purpose,  I  made  no  effort  to 
consider  anything  but  a  crucified  Christ.  But  he  does 
not  say  that  he  made  the  effort  to  exclude  all  other 
knowledge.  His  sole  object  was  a  positive  one,  to  know 
Christ.  Save  Jesus  Christ,  and  him  crucified.  Not  the 
Son  of  God  in  His  pre-existent  glory  with  the  Father,  not 
Christ  even  as  Risen  and  Ascended  ;  not  Christ  within,  as 
the  power  of  a  new  life,  or  before  us  as  a  model ;  not 
Christ  as  a  divine  teacher.  All  these  relations  of  Christ 
have  their  place  in  Christian  teaching.  But  they  can  be 
profitably  received,  and  can,  therefore,  be  taught  to 
edification,  only  when  the  doctrine  of  the  cross  occupies 
the  chief  place  in  the  mind,  and  hearts  of  the  hearers. 
More  persons  might  have  been  attracted  to  the  Corinthian 
congregation,  if  Paul  had  passed  by  this  doctrine,  and 
explained  to  them  only  the  Sermon  on  the  Mount.  But 
he  puts  this  most  offensive  doctrine  in  the  front,  and 
excludes  all  who  will  not  accept  it. 

Ver.  3.  In  weakness.  The  consciousness  of  weakness 
produced,  on  the  one  hand,  by  his  deep  sense  of  the  im- 
portance of  his  message  and  the  vast  results  dependent 
upon  its  proper  presentation,  and,  on  the  other,  by  his 
recognition  of  his  own  defects  that  seem  to  disqualify 
him  for  so  great  a  work.     In  fear  and  in  much  trembling. 


11.4,5]     GOD'S  WISDOM  VS.  THE   WORLD'S  WISDOM.         351 

"  The  expression  '  fear  and  trembling  '  (2  Cor.  7:15;  Epii. 
6:5  ;  Phil.  2:  12)  seems  always  used  by  the  Apostle  to 
mark  that  anxious  solicitude  that  feels  it  can  never  do 
enough  "  (EllicOTT).  "  Each  word  is  an  advance  upon 
the  other.  The  sense  of  weakness  produced  fear.  The 
fear  betrayed  itself  in  much  trembling"  (LlGIITFOOT). 

Ver.  4.  riy  speech  and  my  preaching.  The  former  is 
a  general  term  referring  to  every  mode  in  which  he  pre- 
sented the  truth,  the  latter  refers  to  its  more  elaborate 
form  in  public  addresses.  Persuasive  words.  He  did 
not  seek  to  move  men  by  the  arts  of  the  logician, 
rhetorician,  philosopher,  or  orator.  In  demonstration  of 
the  spirit  and  of  power.  His  speech  abounded  in  proofs 
that  reached  men's  hearts  through  the  power  of  the 
Holy  Spirit  who  spoke  in  and  through  Him. 

Ver.  5.  Not  in  the  wisdom  of  man.  For  faith  must 
have  a  firmer  basis  than  philosophical  arguments  or 
logical  clearness  or  oratorical  force.  The  Apostle,  with 
his  thorough  training  in  the  schools,  could  have  availed 
himself  of  any  of  these  expedients ;  but  he  feels  they  are 
beneath  the  dignity  of  his  subject,  and  in  the  end  will 
retard,  instead  of  advance  the  Gospel. 

2.   Contrast  bctzvccn   True  and  False   IVisdont. 

6-16.     Ilovvbeit  we  speak  wisdom  among  the  perfect  :  yet  a  wisdom  not 
of  this  world,  nor  of  the  rulers  of  this  world,  which  are  coming  to  nought: 
hut  we  speak  God's  wisdom  in  a  mystery,  even   the   loisdom  that  hath  been 
hidden,  which  God  foreordained  before  the  worlds  unto  our  glory  :  which 
none  of  the  rulers  of  this  world  knoweth  :  for  had  they  known  it,  they 
would  not  have  crucified  the  Lord  of  glory:  but  as  it  is  written, 
Things  which  eye  saw  not,  and  ear  heard  not. 
And  'ivhicit  entered  not  into  the  heart  of  man, 
Whatsoever  things  God  prepared  for  them  that  love  him. 
lUit  unto  us  God  revealed  than  through   the   .Spirit  :  for   the   Spirit  search- 
eth  all  things,  yea,  the  deep  things  of  God.     For  who  among  men  know- 


352  /.   CORINTHIANS.  [ii.  6,  7. 

eth  the  things  of  a  man,  save  the  spirit  of  the  man,  which  is  in  him  ?  even 
so  the  things  of  God  none  knoweth,  save  the  Spirit  of  God.  But  we 
received,  not  the  spirit  of  the  world,  but  the  spirit  which  is  of  God  ;  that  we 
might  know  the  things  that  are  freely  given  to  us  by  God.  Which  things 
also  we  speak,  not  in  words  which  man's  wisdom  teacheth,  but  which  the 
Spirit  teacheth ;  comparing  spiritual  things  with  spiritual.  Now  the 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God  :  for  they  are 
foolishness  unto  him  ;  and  he  cannot  know  them,  because  they  are  spirit- 
ually judged.  But  he  that  is  spiritual  judgeth  all  things,  and  he  himself  is 
judged  of  no  man.  For  who  hath  known  the  mind  of  the  Lord,  that  he 
should  instruct  him  1     But  we  have  the  mind  of  Christ. 

Ver.  6.  Is  there,  then,  no  place  in  Christianity  for  any 
but  the  most  elementary  doctrines?  Paul  answers,  when 
he  says :  We  speak  wisdom  among  the  perfect,  i.  e. 
among  the  full-grown  or  mature.  (Comp.  Phil.  3  :  15; 
Heb.  5  :  14.)  The  latter  passage  brings  out  most  clearly 
this  principle.  It  is  the  mark  of  a  diseased  life,  if  men 
must  for  years  be  confined  to  "  the  first  principles,"  and 
be  fed  only  with  milk  (Heb.  5  :  12,  13).  Our  Lord  Him- 
self teaches  the  principle  of  adaptation  of  doctrine  to 
various  stages  in  the  Christian  life  in  John  16:  12.  A 
comparison  of  the  earlier  with  the  later  epistles  of  St. 
Paul  will  show  how  he  applied  it.  "  Such  wisdom  we  have 
in  the  Epistles  to  the  Colossians  and  Ephcsians,  and  in 
a  less  degree  in  the  Epistles  to  the  Romans  "  (LlGHT- 
FOOT).  It  is  also  found  in  the  treatment  of  the  doctrine 
of  the  Resurrection  in  Ch.  XV.  of  this  Epistle.  Rulers  of 
this  world.  All  human  authorities,  that  are  held  in  high 
esteem  for  learning,  judgment,  influence,  etc.  Which 
are  coming  to  naught.  In  the  light  of  the  wisdom  taught 
by  Christ,  they  are  found  ignorant  and  impotent. 

Ver.  7.  God's  wisdom  is  contrasted  with  man's.  In  a 
mystery,  i.  e. :  In  our  declaration  of  the  mystery  of  the 
incarnation  and  sufferings  of  Christ,  we  proclaim  God's 
wisdom,  viz.  the  plan  of  salvation  which  His  wisdom 
devised.      Throughout    Paul's   Ejaistlcs  the  word  "  mys- 


11.8,9]     GOD'S  WISDOM  VS.  THE   WORLD'S  WISDOM.         353 

tcry  "  means  something  which  had  been  hidden,  but  is 
now  revealed.  (See  Rom.  11:25;  16:25;  Col.  i  :  26,  etc.) 
Unto  our  glory,  i.  c.  so  that  we  be  brought  at  last  to  the 
complete  enjoyment  of  His  glory.  Thus  the  bright  hope 
of  the  humble  and  despised  Christian  is  contrasted  with 
the  waning  power  and  influence  of  those  who  now  enjoy 
the  world's  favor,  as  described  in  ver.  6. 

Ver.  8.  Rulers  of  this  world.  Those  who  were  respon- 
sible for  the  crucifixion  of  Christ,  Jews  and  Gentiles, 
Scribes  and  Pharisees,  Herod  and  Pilate.  The  Lord  of 
glory.  Glory  is  the  sum  of  all  the  attributes  of  God. 
(See  on  Rom.  i  :  23.)  The  Lord  of  glory,  therefore,  is  One 
invested  with  these  attributes.  Thus  God  is  called  in 
Acts  7:2  "The  God  of  glory,"  since  to  Him  alone 
belongs  glory  (Rev.  5:13;  Is.  6  :  3 ;  John  12:41). 
Whatever  glory  creatures  attain.  He  imparts  to  them 
from  His  fulness,  out  of  pure  grace.  To  none  but  God 
does  it  belong  absolutely,  essentially  or  by  right  (Is. 
48:11). 

Ver.  9.  But  as  it  is  written.  This  introduces  a  free 
quotation  and  adaptation  of  Is.  64  :  4.  Origen  says  the 
passage  occurs  in  the  very  form  cited  by  Paul  in  the 
Apocalypse  of  Elias ;  but  Jerome  denies  this.  Meyer 
accepts  Orlgen's  view.  Its  original  derivation  from 
Isaiah  is  manifest.  Things  which  eye  saw  not.  The 
object  of  the  verb  "  we  speak  "  or  in  apposition  to 
"  wisdom  "  in  ver.  6.  The  contrast  is  here  made  between 
the  science  of  the  world  of  sense,  and  the  science  of  the 
world  of  faith.  Even  philosophy,  when  it  enters  the 
sphere  of  the  intellectual,  becomes  nothing  more  than  a 
science  building  upon  phenomena  cognizable  by  sense. 
This  wisdom  surpasses,  however,  even  all  the  objects  of 
human  thought  and  imagination.  Whatsoever  things 
God  prepared.  This  is  also  the  object  of  "  we  speak." 
23 


354  ^-  CORINTHIANS.  [ii,  10-12. 

Ver.  10.  God  revealed.  However  unknown  they  may 
be  to  others,  we  now  know  them.  To  us,  being  in  the 
same  person  and  number  with  "  we  speak,"  refers  evi- 
dently not  to  Christians  in  general,  but  to  the  Apostles 
and  other  teachers  of  the  Word  ;  since  this  is  a  defence 
of  their  teaching,  as  contrasted  with  that  of  the  philoso- 
phers of  their  day.  Through  the  Spirit.  (See  Eph. 
1:17;  3  :  3,  5.)  The  Spirit  searcheth  all  things.  "  Not 
that  He  is  ever  ignorant  of  them,  but  because  He  has  a 
precise  and  accurate  knowledge  of  them  ;  as  God  is  said 
to  search  the  hearts  (Jer.  17  :  10),  because  He  shines 
through  the  most  remote  recesses  and  darkness  of  the 
mind."  The  deep  things  of  God.  God's  most  hidden 
counsels  ;  God's  most  profound  thoughts.  This  passage 
is  a  most  conclusive  one  as  to  the  Personality  of  the 
Holy  Spirit.  No  mere  force  could  be  represented  as 
making  such  a  search,  and,  therefore,  knowing  all  things. 

Ver.  1 1.  Who  among  men  knoweth  ?  That  is,  a  man's 
own  spirit  is  better  informed  that  other  men  are  concern- 
ing his  own  life  and  doings.  So  the  Holy  Spirit  knows 
all  the  things  of  God. 

Ver.  12.  We  received  not  the  Spirit  of  this  world, 
which  judges  according  to  earthly  and  carnal  standards, 
heavenly  and  spiritual  things,  and  is,  therefore,  brought 
to  naught  within  this  sphere  (ver.  6).  The  Spirit  which 
is  of  God,  viz.  the  Holy  Spirit  (John  14:  17;  Rom.  8:  15). 
That  we  might  know.  If  He  who  abides  in  God  and 
searchest  the  deep  things  of  God  (ver.  10),  lives  and  acts 
in  us.  He  must  undoubtedly  communicate  to  us  His 
hidden  wisdom.  His  "search"  indicates  not  only  His 
knowledge,  but  His  incessant  activity  in  the  exercise  of 
His  knowledge.  Hence  guiding  believers  into  all  truth 
(John  16:13,  14),  they  have  wisdom  and  knowledge  far 
exalted  above  the  transitory  speculations  and  glimpses  of 


II.  ijl       GOnS  WISDOM  vs.  THE   WORLD'S  WISDOM.  355 

truth  imparted  by  human  science.  The  things  that  are 
freely  given  to  us  by  God,  or,  as  the  chiuse  mis^ht  just  as 
well  have  been  translated,  "  the  gifts  of  God's  grace  that 
were  made  ours."  Such  are  the  factors  of  divine  wisdom 
enumerated  in  i  :  30 ;  or  those  of  the  kingdom  of  God,  in 
Rom.  14  :  17.  In  this  way,  all  that  Christ  said  was  brought 
to  the  minds  of  the  Apostles  (John  14  :  26),  together 
with  its  correct  application  and  development  with  respect 
to  the  ever  changing  wants  and  relations  of  the  Church. 
A  very  clear  proof  of  the  doctrine  of  the  inner  witness  of 
the  Holy  Spirit,  such  as  is  taught  in  Rom.  8:16. 

Ver.  13.  Not  in  words  which  man's  wisdom  teaches. 
The  subjects  of  knowledge  and  the  standard  whereby 
they  are  interpreted,  and  the  faculties  whereby  they  are 
perceived,  being  so  different,  the  language  and  style  must 
likewise  greatly  vary.  Here  all  the  rules  of  art  of  heathen 
rhetoricians  and  philosophers  must  fail.  For  he  in  whom 
the  Holy  Spirit  lives  and  through  whom  the  Spirit  works, 
lives  in  another  world,  and  must  speak  another  tongue. 
But  which  the  Spirit  teacheth.  "  The  notion  of  a  verbal 
inspiration  in  a  certain  sense  is  involved  in  the  very  con- 
ception of  an  inspiration  at  all,  because  words  are  at  once 
the  instruments  of  carrying  on  and  the  means  of  express- 
ing ideas,  so  that  the  words  must  both  lead  and  follow 
the  thought "  (Lightfoot).  The  words  are  the  correct 
expression  of  the  inspired  thought.  Revelation  comes 
first ;  then  comes  the  communication  of  this  revelation  to 
others  through  the  medium  of  human  language.  Compar= 
ing  spiritual  things  with  spiritual.  Far  better  is  the 
first  marginal  reading  :  "  Combining  spiritual  things  with 
spiritual."  A  mathematical  truth  is  expressed  in  the 
technical  language  of  Mathematics  ;  a  chemical  truth  in 
that  of  Chemistry  ;  a  logical  principle  in  the  terminology 
of   Logic;  a  musical    direction    in    the  nomenclature   of 


356  /•   CORINTHIANS.  [II.  14. 

Music.  So  spiritual  thoughts  seek  expression  in  spiritual 
words  and  forms  of  statement  ;  spiritual  truths  demand 
spiritual  methods. 

Ver.  14.  Now  the  natural  man.  It  is  difficult  to  express 
the  full  force  of  this  adjective  in  English.  A  contrast  is 
made  between  a  man  with  a  soul  {psychical)  and  a  man 
with  a  spirit  {spiritual),  ver.  15.  The  same  contrast 
appears  in  connection  with  the  doctrine  of  the  resur- 
rection (15  :  44,  46).  A  similar  contrast  between  the 
soul  and  the  spirit  is  made  in  Heb,  4:12  and  i  Thess. 
5  :  23.  The  use  of  "soul"  and  "body"  (Matt.  10  :  28), 
and  again  of  "  spirit  "  and  "  body  "  (Rom.  8  :  10,  13  ;  i  Cor. 
5  :  3),  to  designate  the  two  parts  of  human  nature,  shows 
that  "  spirit"  and  "soul  "  cannot  refer  to  distinct  things. 
They  designate  one  and  the  same  thing  in  two  different 
relations.  The  "  soul  "  is  the  immaterial  principle  of 
human  nature,  so  far  as  it  is  concerned  with  merely  earthly 
things ;  the  "  spirit,"  the  same  principle  as  occupied  with 
spiritual  and  heavenly  things.^  When  "  soul  "  and  "  spirit  " 
are  contrasted,  the  soul  refers  to  man's  intellectual  and 
moral  nature  without  the  Holy  Spirit,  i.  e.  in  its  unre- 
generate  state.  The  psychical  man  is  "  man  devoted  in 
his  thoughts  and  strivings  to  the  phenomenal  world  and 
lost  in  it  "  (MtJLLER,  Christian  Doctrine  of  Sin,  2  :  398). 
"  The  higher  principle  of  life,  the  human  spirit  which  he 
has,  is  not  laid  hold  of  and  quickened  by  the  Holy  Spirit  " 
(Meyer).  Receiveth  not,  i.  e.  rejects.  The  things  of  the 
Spirit  of  God,  i.  e.  the  mysteries  of  faith.  Because  they 
are  spiritually  judged.  The  unregenerate  man  is  without 
the  faculty  or  organ  to  apprehend  spiritual  things.  In 
order  that  a  landscape  be  appreciated,  it  is  not  enough  to 
lead  one  to  an  elevation  that  commands  it  ;  he  must  have 
eyes  to  see  it.     In  order  that  a  letter  convey  its  message 

1  See  my  Elements  of  Religion,  p.  256  sq. 


II.  15,  i6.]     GOD'S  WISDOM  VS.  THE  WORLD'S  WISDOM.     357 

to  the  person  addressed,  he  must  know  the  language  in 
which  it  is  written.  So  in  order  that  spiritual  things  may 
reach  the  heart  and  be  savingly  understood  and  applied, 
the  Holy  Spirit  must  be  given.  Otherwise  they  are  fool- 
ishness, like  the  formula  stating  the  results  of  chemical  dis- 
covery to  one  ignorant  of  Chemistry.  That  unregenerate 
men  reject  Christianity  and  deride  its  mysteries,  is  only 
what  is  to  be  expected.  Men  need  no  new  revelations ; 
but  they  need  only  to  become  spiritually  minded  in  order 
to  read  what  God  has  already  revealed. 

Ver.  1 5.  He  that  is  spiritual,  i.  c.  the  regenerate  man,  in 
whom  the  Holy  Spirit  dwells.  Judgeth  all  things.  He 
apprehends  and  appreciates  divine  things.  "  Some  things 
we  must  love  in  order  to  know  "  (Pascal).  But  besides 
these,  even  earthly  things  are  seen  and  judged  in  a  new 
light,  in  new  relations  and  according  to  new  standards.  Is 
judged  of  no  man,  i.  e.  by  no  unregenerate  and  unrenewed 
man,  since  such  a  one  is  utterly  incapable  of  understand- 
ing and  appreciating  what  comes  from  the  Holy  Spirit. 
"  A  regenerate  man  cares  nothing,  therefore,  for  the  per- 
verted judgments  of  the  unregenerate,  to  whom  the  wisdom 
of  God  seems  to  be  foolishness.  Nor  do  human  schemes 
for  governing  the  church  avail,  unless  they  be  controlled 
b}'  the  Holy  Spirit,  since  the  Church  is  the  spiritual 
kingdom  of  Christ,  which  cannot  be  ruled  after  the  model 
of  worldly  governments  "  (Baldwin). 

Ver.  16.  Who  hath  known  the  mind  of  the  Lord  ?  The 
line  of  thought  is  :  Just  as  certainly  as  we  are  spiritual, 
do  we  have  the  Holy  Spirit  within  us  teaching  us  from 
the  deep  things  of  God  which  He  searches.  Our  mind, 
thus  pervaded  by  the  Holy  Spirit,  who  unites  us  to  Christ 
so  that  Christ  thinks  and  judges  and  works  in  and  through 
us  (Rom.  8  :  10;  Gal.  2  :  20  ;  Kpli.  3  :  17),  is  thus  the 
mind    of    Christ    (Phil.   2  :  5).     What   weight,    therefore, 


358  /.   CORINTHIANS.  [in.  i. 

should  we  give  to  the  opinions  of  an  unregenerate  man 
concerning  that  which  we  have  thus  learned  from  the 
Lord  Himself  ?  The  first  sentence  is  a  quotation  of  Is. 
40:  13- 

3.    Their  Incapacity  for  a  Higher  Wisdom  the  Explanation 
of  the  Simplicity  of  Paid" s  Preaching. 

1-3.  And  I,  brethren,  could  not  speak  unto  you  as  unto  spiritual,  but  as 
unto  carnal,  as  unto  babes  in  Christ.  I  fed  you  with  milk,  not  with  meat ; 
for  ye  were  not  yet  able  to  bear  it :  nay,  not  even  now  are  ye  able  :  for  ye 
are  yet  carnal :  for  whereas  there  is  among  you  jealousy  and  strife,  are  ye 
not  carnal,  and  walk  after  the  manner  of  men .'' 

Ver.  I.  So  far  the  argument  has  been:  Paul  answers 
the  objections  to  the  plainness  and  simplicity  of  his 
preaching,  by  stating  that  this  was  designed.  The  taste 
and  standard  of  the  Corinthians  had  been  perverted,  so 
that  they  elevated  the  modes  of  the  heathen  rhetoricians 
about  them  to  models  of  proper  preaching.  He  shows 
that  Christian  teaching  has  still  more  profound  doctrines 
to  unfold,  than  those  upon  which  he  had  dwelt — doctrines 
necessary  for  the  advanced  Christian  (2:6);  but  that 
these  doctrines  could  not  find  a  place,  until  the  more 
elementary  doctrines  were  first  apprehended  and  assimi- 
lated. Now  comes  the  application.  Brethren.  You  may 
generally  expect  a  gentle  rebuke,  when  Paul  uses  this 
word.  (See  on  i  :  10.)  Could  not  speak  unto  you,  etc.  A 
touch  of  irony !  In  their  imagination,  Paul  had  been 
deficient,  and  they  had  elevated  themselves  above  him 
as  critics.  This  compels  him  to  tell  them,  how,  in  ac- 
commodation to  their  weakness  and  ignorance,  his  gifts 
had  been  repressed  and  all  advanced  instruction  been 
withheld.  As  unto  spiritual.  (See  above,  ver.  15.)  Paul's 
expression  is  strong.  He  means  to  say  that  although 
they  are  "  brethren,"  and   as   such  regenerate  Christians 


III.  1-3.]  PREACHING   TO  BABES.  359 

(even  saints,  i  :  2),  yet  that  the  spiritual  life  in  them  is  so 
feeble,  that  it  would  seem  almost  as  though  it  were 
altogether  absent,  when  their  dissensions  are  considered. 
As  unto  carnal.  Two  words  for  "  carnal  "  are  used  in 
this  paragraph.  The  difference  may  be  indicated  by  the 
two  words  "  fleshly,"  having  the  characteristics,  or  par- 
taking of  the  nature  of  flesh,  of  ver.  3,  and  "  fleshy," 
made  of  flesh,  as  here.  A  very  emphatic  term.  Until 
such  conduct  would  cease,  he  would  be  necessitated  to 
treat  them  as  men  in  whom  "  the  flesh  "  (see  the  entire 
seventh  chapter  of  Romans)  had  the  upper  hand.  As 
unto  babes  in  Christ.  He  at  once  softens  the  expression. 
He  would  not  do  them  the  least  wrong  or  injustice. 
The  least  spark  of  Christian  life  must  be  acknowledged 
and  cherished.  Beneath  the  outbreaks  of  their  carnal 
nature,  he  could  recognize  the  new  man  growing  in  much 
weakness  ;  and,  hence,  had  to  direct  all  his  efforts  to  its 
support,  until  it  reached  maturity. 

Ver.  2.  I  fed  you  with  milk.  (See  on  ver.  6.)  (Comp. 
Heb.  5:13,  14.) 

Ver.  3.  Ye  are  yet  carnal.  (See  on  ver.  i.)  The  milder 
form  of  "carnal"  is  here  used,  meaning  "partaking  of 
the  nature  of  the  flesh."  Jealousy  and  strife.  The 
former  an  inner  feeling  ;  the  latter  its  external  expression 
in  words.  Walk  after  the  manner  of  men,  i.  e.  Act  as 
unregenerate  men  are  in  the  habit  of  doing  (Matt.  16 :  23), 
who  are  always  stirring  up  quarrels  concerning  matters 
of  little  moment,  and  such  as  could  readily  be  settled  by 
any  earnest  efforts  for  personal  conference  and  the  dis- 
position to  make  concessions. 

4.    The  Grounds  of  tJie  Controversy  Examined,  and  a 
Decision  given. 

4-23.     For  when  one  saith,  I  am  of  Paul;  and  another,  I  am  of  Apollos; 


360  /.  CORINTHIANS.  [in.  4. 

are  ye  not  men  ?  What  then  is  Apollos  ?  and  what  is  Paul  ?  Ministers 
through  whom  ye  believed  ;  and  each  as  the  Lord  gave  to  him.  I  planted, 
Apollos  watered ;  but  God  gave  the  increase.  So  then  neither  is  he  that 
planteth  any  thing,  neither  he  that  watereth  ;  but  God  that  giveth  the  in- 
crease. Now  he  that  planteth  and  he  that  watereth  are  one  :  but  each  shall 
receive  his  own  reward  according  to  his  own  labour.  For  we  are  God's 
fellow-workers  :  ye  are  God's  husbandry,  God's  building. 

According  to  the  grace  of  God  which  was  given  unto  me,  as  a  wise  mas- 
terbuilder  I  laid  a  foundation  ;  and  another  buildeth  thereon.  But  let  each 
man  take  heed  how  he  buildeth  thereon.  For  other  foundation  can  no 
man  lay  than  that  which  is  laid,  which  is  Jesus  Christ.  But  if  any  man 
l)uildeth  on  the  foundation  gold,  silver,  costly  stones,  wood,  hay,  stubble  ; 
each  man's  work  shall  be  made  manifest :  for  the  day  shall  declare  it,  be- 
cause it  is  revealed  in  fire;  and  the  fire  itself  shall  prove  each  man's  work 
of  what  sort  it  is.  If  any  man's  work  shall  abide  which  he  built  thereon, 
he  shall  receive  a  reward.  If  any  man's  work  shall  be  burned,  he  shall 
suffer  loss  :  but  he  himself  shall  be  saved;  yet  so  as  through  fire. 

Know  ye  not  that  ye  are  a  temple  of  God,  and  that  the  Spirit  of  God 
dwelleth  in  you  .'  If  any  man  destroyeth  the  temple  of  God,  him  shall  God 
destroy ;  for  the  temple  of  God  is  holy,  which  temple  ye  are. 

Let  no  man  deceive  himself.  If  any  man  thinketh  that  he  is  wise  among 
you  in  this  world,  let  him  become  a  fool,  that  he  may  become  wise.  For 
the  wisdom  of  this  world  is  foolishness  with  God.  For  it  is  written,  lie 
that  taketh  the  wise  in  their  craftiness  :  and  again,  The  Lord  knoweth  the 
reasonings  of  the  wise,  that  they  are  vain.  Wherefore  let  no  one  glory  in 
men.  For  all  things  are  yours ;  whether  Paul,  or  Apollos,  or  Cephas,  or 
the  world,  or  life,  or  death,  or  things  present,  or  things  to  come ;  all  are 
yours  ;  and  ye  are  Christ's;   and  Christ  is  God's. 

Ver.  4.  Of  Paul  ...  Of  Apollos,  Paul  specified 
only  two  of  the  parties  as  examples  ;  and,  with  character- 
istic generosity,  names  that  attached  to  himself,  and  to 
his  most  intimate  associate.  Are  ye  not  men,  i.  e.  .  .  . 
Like  other  men  ;  mere  men,  unregenerate  and  unrenewed. 
A  stronger  word  than  "  carnal  "  of  ver.  3,  and  equivalent 
to  "carnal"  of  ver.  i.  The  whole  tendency  of  the 
world  without  Christ  is  towards  dismemberment  and  dis- 
integration. The  common  interests  of  all  work  and  faith 
in  Christ,  their  partisan  feeling  denied. 

Ver.  5.  What,  more  emphatic   than   who.     Ministers, 


III.  6-8.]  THE  CONTROVERSY  DECIDED.  361 

and,  therefore,  as  subordinates,  not  to  be  regarded  as 
masters.  As  instruments  through  which  God  brings  us  to 
faith,  they  are  to  be  held  in  high  esteem.  "  Equal  in 
office,  they  are  unequal  in  gifts  ;  and  according  to  the 
inequality  of  their  gifts,  there  are  different  grades  of 
ministers"  (Baldwin).  This  diversity  of  gifts  is  ex- 
pressed in  the  words :  Each  as  the  Lord  gave  to  him. 

Ver,  6.  I  planted,  Apollos  watered.  Two  different 
parts  of  one  and  the  same  work.  Different  portions  of 
the  labor  belong  to  each  according  to  their  diverse  gifts. 
Important  as  is  the  planting,  what  is  it  without  the 
watering;  important  as  is  the  watering,  what  is  it  without 
the  planting?  Acts  XVIIL  and  XIX.  will  show  the  rela- 
tion of  the  work  of  Paul  to  that  of  Apollos.  Our  Lord  uses 
still  another  figure  to  describe  the  same  relation  in  John 
4:37,  38.  God  gave  the  increase.  The  results  of  their 
ministry  came  neither  from  the  planting  or  the  waterino-, 
but  from  Him  who  wrought  through  both.  (Comp.  Ps. 
127  :  1,2.) 

Ver.  8.  Are  one.  "  Not  in  substance  or  person,  nor  in 
grade,  gifts,  calling,  authority,  time,  labor  or  reward  ; 
but  one  in  ministry,  faith,  charity,  purpose  ;  workmen  of 
one  Lord,  defenders  of  one  faith,  guides  to  one  Heaven. 
They  are  one  as  they  subserve  one  another  ;  for  both  serve 
the  Divine  Highness  "  (Calovius  after  Theodoret). 
Each  shall  receive  his  own  reward.  Hence  his  friends 
need  not  be  uneasy,  as  though  justice  shall  not  be  done 
him,  or  be  moved,  on  that  account,  to  excite  contro- 
versies. (Comp.  I  Tim.  5  :  25.)  If  the  one  actually  surpass 
the  other,  this  will  be  recognized  by  the  impartial  Judge 
of  all.  According  to  his  own  labor.  "  Secundum  labor- 
cm,  non  propter  laborcm.  According  to,  but  not  on 
account  of  his  labor;  for  we  merit  nothing  before  God" 
(Calovius).     The   rewards    are    the    rewards    of   grace 


362  /•  CORINTHIANS.  [in.  9-1 1. 

given  because  of  God's  free  promise  ;  and  not  because 
anything  has  been  actually  earned.  (See  my  Elements  of 
Religion,  pp.  217  sq.) 

Ver.  9.  For  connects  with  the  assurance  of  the  certainty 
of  reward.  There  is  no  doubt,  he  says,  concerning  the 
fact  that  each  one  shall  be  rewarded  ;  for  it  is  God's  co- 
laborers  that  we  are,  and  it  is  in  God's  work  that  we  are 
engaged.  God  is  not  a  husbandman  who  forgets  to  pay 
His  farm-hands  ;  nor  is  He  one  for  whom  a  house  is  built 
who  will  defraud  His  workmen. 

Ver.  10.  According  to  the  grace  of  God.  An  applica- 
tion of  "  as  the  Lord  gave  "  of  ver.  5.  Paul  illustrates 
the  principle,  by  elaborating  the  illustration  of  the  "  build- 
ing "  that  has  just  been  given.  He  makes  prominent  the 
thought,  that  whatever  he  has  been  able  to  do,  he  has 
done  by  the  grace  of  God  ;  thus  excluding  all  boasting. 
As  a  wise  masterbuilder.  Gr.  :  "Architect."  Even  His 
wisdom  was  a  gift  of  grace.  I  laid  a  foundation.  That 
was  his  entire  office.  The  Church  rests  not  upon  the 
persons  of  the  Apostles,  but  upon  the  foundation  which 
God's  grace  laid  through  them.  Another  buildeth 
thereon.  The  reference  is  not  only  to  Apollos,  but  to 
each  and  every  other  teacher  who  followed  him.  It  was 
the  especial  work  of  Paul  to  lay  foundations.  (Comp. 
Rom.  15  :  20.)  How  he  buildeth,  i.  e.  with  what  materials. 
(See  ver.  12.) 

Ver.  II.  Than  that  which  is  laid.  The  first  thought, 
undoubtedly,  is  that  the  foundation,  laid  by  Paul,  is  such 
that  all  who  come  after  him  can  do  nothing  but  build 
upon  it.  But  the  reference  is  still  deeper.  Paul  himself 
did  not,  in  the  proper  sense,  lay  the  foundation  anew,  but 
he  took  a  foundation  that  had  been  already  laid,  and 
made  that  the  basis  of  the  building.  "  St.  Paul  is  here 
inconsistent  in  his  language,  only  that  he  may   bring  out 


III.  II. J  TIJE  CONTROVERSY  DECIDED.  363 

the  truth  the  more  fully.  He  had  before  asserted  that 
he  had  already  laid  the  foundation  stone.  Now  he  afifirms 
that  the  foundation  stone  was  already  laid  for  him 
(LiGHTFOOT).  Which  is  Jesus  Christ.  The  foundation 
which  God  has  laid  by  providing  an  incarnate  Saviour. 
(Comp.  I  :  30  ;  also  Eph.  2  :  20  ;  Matt.  21  :  42  ;  Acts  4  :  10 
sq. ;  I  Pet.  2  :  6).  "  Christ  he  calls  the  foundation  : 
I.  With  respect  to  His  Person,  because  the  salvation  of 
the  Church  is  found  in  Him,  who  alone  could  satisfy  the 
eternal  Father — which  neither  God  alone,  nor  a  mere  man 
could  have  done.  2.  With  respect  to  His  Merit,  upon 
which  our  regeneration  and  justification,  and  all  our  hope 
and  faith  safely  rest.  3.  With  respect  to  doctrine  ;  be- 
cause whatever  we  ought  to  know  of  Christ,  He  Himself 
has  brought  us  from  the  bosom  of  the  Eternal  Father 
(John  I  :  18).  This  foundation  has  been  laid  by  God  : 
I.  Immediately,  by  reason  of  the  decree.  Concerning 
which,  see  Ps.  1 18  :  22  ;  Is.  28  :  16  ;  Rom.  9:33;  i  Pet. 
2:6.  2.  Mediately,  by  the  Prophetic  and  Apostolic 
doctrine,  with  respect  to  revelation  and  to  the  Church 
(Eph.  2  :  20).  Whatever,  therefore,  is  taught  in  the 
Christian  Church,  is  the  foundation  of  all  other  things 
which  are  necessary  to  be  known  by  the  Christian.  For 
with  Christ  and  His  merit,  all  theological  knowledge  prop- 
erly begins,  and  whatever  recedes  from  this  doctrine  over- 
throws the  Church's  foundation  "  (Baldwin).  The  re- 
lation, then,  of  the  laying  of  the  foundation  by  the  Apostle, 
with  the  laying  of  the  foundation  by  God,  is  that  God 
provided  the  objective  foundation,  Jesus  Christ,  while 
Paul  so  brought  this  to  men  and  brought  men  to  this, 
that,  by  the  grace  attending  his  word,  when  it  was 
accepted  in  the  heart  subjectively  by  faith,  it  became  the 
foundation  of  their  salvation.  Neither  Christ  without 
faith   nor  faith  without  Christ  avails,      h'or  while  all   our 


364  ^-  CORINTHIANS.  [in.  12,  13. 

salvation  depends  on  Christ,  it  becomes  ours,  only  when 
faith  receives  Him  ;  and  continues  ours,  only  as  we  con- 
tinue to  hold  fast  to  Him.  "  Jesus  Christ  "  emphasizes 
the  personal  relation  implied  in  faith.  Faith  is  a  relation 
of  person  to  person,  and  not  the  mere  approval  of  a 
doctrine  about  a  person.  "  Jesus  "  is  the  human  name  of 
our  Lord,  designating  Him  as  a  man  among  other  men. 
"  Christ,"  His  official  name,  points  to  the  incarnate  Son  of 
God  (it  belongs  to  neither  nature  apart  from  the  other, 
as  logos  or  "word"  stands  for  the  divine  nature),  and  to 
His  three-fold  Mediatorial  office  performed  for  men. 

Vers.  12,  13.  Gold,  silver  .  .  .  hay,  stubble.  Both 
Ephesus  where  this  Epistle  was  written,  and  Corinth, 
gave  abundant  illustrations  of  the  two  classes  of  build- 
ings, the  palaces  of  the  wealthy  and  the  hovels  of  the  poor. 
In  more  than  one  part  of  New  York,  to-day,  may  be  seen 
the  abodes  of  the  richer  classes,  and  within  a  few  yards 
the  huts  of  squatters,  so  mean  in  their  appearance,  and  so 
temporary  in  their  structure,  that  we  are  astonished  that 
they  survive  the  weather,  even  without  a  thought  as  to  how 
they  can  shelter  families.  Oriential  architecture  gives 
many  examples  where  not  only  gold  and  silver,  but 
precious  stones  are  used  in  lavish  profusion  in  the  adorn- 
ments, such,  for  instance,  as  the  Taj  Mahal  in  Agra,  India, 
with  its  exquisite  mosaics  of  lapis  lazuli,  cornelian  and 
jasper.  Many,  however,  regard  the  "precious  stones,"  as 
referring  to  the  costlier  marbles  and  other  valuable  build- 
ing stones.  The  other  structures  are  loosely  constructed 
shanties,  with  crevices  stuffed  Avith  straw,  and  a  thatched 
roof  above.  A  conflagration  soon  tests  the  relative  value 
of  the  structures.  Each  man's  work  is  proved.  The 
more  solid  structures  stand  the  test  for  a  longer  time  ; 
while  the  combustible  buildings  of  the  poor  go  down  at 
once  before   the  flames.     The  day  shall    declare  it,    viz. 


III.  15,  i6.]  THE  CONTROVERSY  DECIDED.  365 

primarily  "  the  day  of  the  Lord  "  (i  Thess.  5  :  2,  called 
also  in  Rom.  13:12;  Heb.  10 :  25,  "  the  day,"  and  in  2 
Thess.  I  :  10;  2  Tim.  i  :  12,  18  ;  4  :  8,  "that  day  ").  But 
secondarily,  the  testing  processes  of  all  trials  and  afflic- 
tions. It  shall  be  revealed  in  fire,  viz.  as  the  ore  is  tested 
in  the  flames  of  the  blow-pipe.  The  fire  itself  shall 
prove,  i.  e.  "  shall  test,"  not  "  shall  purge."  "  This  pas- 
sage docs  not  sustain  the  fire  of  purgatory,  but  entirely 
extinguishes  it ;  for  only  at  the  last  day  shall  the  fire  try 
every  man's  work.  The  fire  of  purgatory,  therefore,  does 
not  precede  "  (Bengel). 

Ver.  14.  (See  on  ver.  8.) 

Ver.  15.  He  shall  suffer  loss.  All  his  work  being  de- 
stroyed, he  shall  be  without  any  reward.  Yet  so  as 
through  fire.  The  figure  employed  is  that  of  one  who 
loses  all  his  property  by  the  flames,  although  he  himself 
escapes  from  the  conflagration  by  being  carried  through 
the  very  flames.  (SeeZech.  3  :  2.)  This  is  the  force  of  the 
preposition  dia  in  Rom.  15  :  28.  Literally  :  "  I  will  go  on 
through  you  into  Spain."  Baldwin  paraphrases  the  en- 
tire passage  :  "When  one  who  has  taught  saving  and  use- 
ful things,  will  rejoice  and  enjoy  his  labor,  as  a  useful 
workman  of  the  Church,  he  who  has  introduced  vain  and 
useless  things  will  see  that  they  are  of  no  value,  and  that 
they  have  no  use.  Hence  his  teachings  will  perish,  while 
he  himself,  not  overthrowing  Christ  the  foundation,  will 
be  saved,  as  though  snatched  from  threatening  flames  ;  in- 
asmuch as  he  will  then  discover  with  what  peril  to  souls 
he  taught  those  things  which  he  formerly  held  in  high 
esteem."  Mai.  3  :  2,  3  ;  4:5,  should  be  read  in  connec- 
tion with  this  verse. 

Ver.  16.  Ye  area  temple  of  God.  Better:  God'stemple. 
The  thought  of  a  temple  as  an  illustration  connects  with 
the  building  characterized  by  gold,  silver,  precious  stones. 


366  /■  CORINTHIANS.  [in.  16,  17. 

This  naturally  suggests  the  temple  in  alHts  magnificence. 
Paul  then  adapts  this  as  an  illustration.  While  other 
buildings  crumble  beneath  the  fires  of  the  Last  Day,  God's 
temple  remains  secure.  The  reference  here  is  not  to  in- 
dividual believers,  each  one  of  whom  is  regarded  as  a 
temple,  but  to  the  Church  as  a  whole  (Eph.  2:21;  i  Tim. 
3  :  15).  In  each  particular  congregation,  there  is  the  type 
of  that  which  pertains  to  the  collective  Church.  In  amaze- 
ment at  the  bitterness  of  the  controversies  in  the  Cor- 
inthian Church,  he  exclaims:  "Don't  you  know  that 
your  Church  is  God's  temple  ?  "  Tne  Church  as  the  com- 
munion of  saints,  "the  sanctified  in  Christ  Jesus,"  i  :  2, 
has  the  abiding  presence  of  the  Holy  Spirit.  Dwelleth 
in  you,     Not  only  individually,  but  collectively. 

Ver.  17,  If  any  man  destroyeth  the  temple  of  God.  "  In 
the  opinion  of  the  Jews,  the  temple  was  corrupted  or  '  de- 
stroyed '  when  any  one  defiled  or  in  the  slightest  degree 
damaged  anything  in  it,  or  if  its  guardians  neglected  their 
duties  "  (Thayer).  God's  temple,  the  Church,  is  defiled 
when  its  divinely-appointed  teachers  are  depreciated  and 
their  influence  is  injured  by  making  them  only  party 
leaders  instead  of  the  Church's  common  property,  or  when 
their  doctrines,  coming  from  the  inspiring  and  enlighten- 
ing Spirit  of  God,  are  degraded  to  the  level  of  mere  human 
wisdom.  Personal  and  partisan  controversy  defiles  and 
destroys  the  temple.  Him  God  shall  destroy.  Death 
was  the  penalty  assigned  to  any  foreigner  for  entering 
within  the  precincts  of  the  temple,  as  this  was  regarded 
a  defilement.  Paul  was  to  learn  this  in  his  own  ex- 
perience (Acts  21  :  28  sq.).  In  applying  this  to  the  sub- 
ject illustrated,  we  may  recall  the  fact  that  our  Lord 
warns  against  the  sin  of  ascribing  that  which  comes 
from  the  Holy  Spirit,  to  the  work  of  Satan,  as  the  sin 
against  the  Holy  Ghost  (Matt.  12  :  32).     It  is  a  perilous 


III.  iS-::o.J  THE  CONTROVERSY  DECIDED.  367 

thing,  even  in  the  ardor  of  partisan  zeal,  to  traduce,  and 
calumniate,  and  misinterpret,  and  misrepresent  those  whom 
God  has  made  His  witnesses.  Which  temple  ye  are.  Both 
a  warning  and  a  consolation.  The  congregation  being  the 
temple,  whatever  injures  it  is  a  most  grievous  sin,  which 
God  will  certainly  punish.  On  the  other  hand,  those 
faithful  within  the  congregation  may  know  that  God 
regards  every  attack  upon  them  as  made  against  Him  (Is. 
54  :  17). 

Ver.  18.  Having  shown  the  wrong  of  these  partisan 
contests,  he  returns  to  the  thought  begun  in  i  :  18,  and 
makes  a  practical  application.  In  this  world  limits  the 
entire  clause,  and  means  that  the  person  is  inflated  be- 
cause of  his  imaginary  attainments  in  earthly  knowledge. 
Let  him  become  a  fool,  i.  e.  let  him  learn  what  the  Cross 
is  and  means ;  for  this  is  the  A  B  C  of  a  higher  form  of 
wisdom,  viz.  that  which  is  not  of  this  world.  That  he 
may  be  wise.  Then  he  will  be  prepared  for  that  higher 
wisdom  of  2  :  8,  which  transcends  the  elementary  Christian 
instruction  he  now  criticises. 

Ver.  19,  (Comp.  i  :  27.)  It  is  written.  (From  Job 
5  :  13.)  "The  only  passage  from  Job  in  the  N.  T." 
(Lightfoot).  In  their  craftiness.  When  men  endeavor 
to  defeat  the  Lord  by  their  cunning,  they  are  caught  in 
their  own  toils. 

Ver.  20.  From  Ps:  94  :  11. 

Ver.  21.  Wherefore.  Summing  up  the  whole  argument. 
Let  no  one  glory  in  men,  i.  e.  take  this  or  that  man  as  a 
party  leader.  (Comp.  Matt.  23  :  9.)  All  things  are  yours. 
Such  boasting  is  contrary  to  the  universality  of  the 
Christian's  heritage.  So  far  as  one  is  a  Christian,  every- 
thing and  everybody  belonging  to  Christ  belongs  also  to 
him,  and  he  also  belongs  to  every  one  to  whom  Christ 
belongs.     He  cannot  say  :  "  Paul  is  mine,"  without  saying 


368  /•  CORINTHIANS.  [in.  21. 

"  Cephas  is  mine,"  or  "  I  am  Paul's,"  without  also  saying 
"  I  am  ApoUos'  man."  The  very  name  of  this  series  of 
commentaries  may  seem  to  violate  this  prohibition.  The 
"  Lutheran,"  however,  does  not  properly  stand  for  a  party 
or  an  external  organization,  or  for  any  teaching  established 
by  the  authority  of  Luther,  but  for  a  confession  of  truth, 
and  a  form  of  a  doctrine  and  a  type  of  Christian  life,  har- 
monizing with  Holy  Scripture,  of  which  Luther  was  an 
eminent  witness  and  the  chief  instrument,  under  God,  in 
bringing  to  clear  expression.  Non  doctori  crcdcndum,  scd 
doctrines.  It  is  not  the  name  of  Athanasius  that  causes 
us  to  prize  the  doctrine  of  the  Trinity,  which  he  defended  ; 
but  his  defence  of  this  doctrine  causes  us  to  revere  the 
name  of  Athanasius.  It  is  not  the  authority  of  Augustine 
which  causes  us  to  accept  his  doctrine  of  sin  and  grace, 
for  we  repudiate  Augustine's  doctrine  of  the  Church.  But 
we  will  ever  revere  the  witness  who  so  clearly  confessed 
the  truth  in  the  Pelagian  controversy.  To  maintain  that 
Luther,  or  any  other  Church  leader,  is  above  criticism, 
would  be  contrary  to  this  passage.  Our  respect  for  Luther 
is  not  diminished  by  the  fact  that  we  may  admire  and 
profit  from  the  teaching  of  some  who,  on  certain  articles 
and  under  certain  relations,  opposed  him.  Calvin,  and 
Wesley,  and  Pascal  are  ours,  as  well  as  Luther.  The 
names  of  the  composers  of  the  hymns  we  sing,  represent- 
ing so  many  and  such  divers  communions,  tell  the  same 
story ;  as  do  also  the  scholars  from  various  churches  we 
have  laid  under  contribution  in  preparing  the  annotations 
in  this  volume.  Nor  can  we  pledge  ourselves  to  be  the 
organs,  or  exponents,  or  representatives  of  any  Church 
Body,  however  large  or  small,  but  only  of  the  principles 
drawn  from  Holy  Scripture  which  we  believe  such  Body 
accepts  and  consistently  maintains,  and  from  which,  never- 
theless, any  Church  organization,  like  anything  else  where- 


III.  22.]  THE  CONTROVERSY  DECIDED.  369 

in  human  infirmities  abound,  i.s  liable,  at  some  time  in  the 
future,  near  or  far,  to  deviate.  Our  churches  should  be 
bound  to  Confessions  of  Faith,  and  not  to  the  succession 
of  bishops  or  professors,  or  to  Synods  and  Councils,  except 
in  so  far  as  they  maintain  these  Confessions.  The  will  of 
majorities  is  always  variable  and  insecure.  If  the  faith  of 
Holy  Scripture  be  clearly  maintained  and  taught  outside 
of  our  historical  relations,  and  be  denied  within  them, 
there  should  be  no  obstacle  to  our  declaration  that  our 
sympathies  must  break  through  all  partisan  and  sectarian 
barriers. 

Ver.  22.  Paul  or  Apollos  or  Cephas,  i.  e. :  The  Christian 
Ministry  in  all  its  forms  and  varied  gifts.  Whatever  be 
the  type  of  Christianity  represented,  all  that  is  Christian 
in  it  belongs  to  us,  and  should  be  gratefully  appropriated 
even  when  we  testify  with  all  emphasis  against  the  errors 
which  attend  it.  Between  Paul  and  Apollos  and  Cephas, 
there  were  no  such  differences  as  those  which  have  in  later 
days  divided  Christendom.  Between  Paul  and  Apollos, 
the  difference  was  as  to  the  mode  of  teaching  and  apply- 
ing the  doctrine ;  between  Paul  and  Cephas,  it  was  that 
of  the  prominency  given  a  particular  article  of  the  faith, 
and  the  emphasis  laid  upon  a  particular  aspect  of  the 
mission  of  Christianity  for  the  world  of  their  day.  The 
same  principle,  however,  is  confessed  in  the  words  of  one 
of  the  most  loyal  sons  of  the  Lutheran  Church  and  con- 
fessors of  the  Lutheran  faith  of  this  century,  Claus 
Harms:  "  The  Catholic  Evangelical  Church  is  a  glorious 
Church  ;  it  is  maintained  and  developed  chiefly  by  the  sac- 
raments. The  Reformed  Evangelical  Church  is  a  glorious 
Church  ;  it  is  maintained  and  developed  chiefly  by  the 
Word.  The  Lutheran  Evangelical  Church  is  more  glor- 
ious than  both  ;  it  is  maintained  and  developed  by  the 
sacraments    and    by   the   Word  of  God  "    (Theses,  1817; 


370  /•  CORINTHIANS.  [in.  22. 

Nos.  xcii.-xciv,).  Or  the  world.  The  Christian  who  has 
appropriated  the  elementary  instruction  contained  in  the 
preaching  of  the  Cross  (i  :  21),  and  has  been  led  thence 
to  the  deeper  doctrines  of  Christianity  (2  :  6),  reaches  a 
still  higher  stage.  Everything  that  the  world  contains 
he  now  finds  subserves  his  spiritual  interests.  Nature 
becomes  an  instrument  to  serve  grace.  Providence 
governs  all  things,  to  prepare  the  way  for  the  Redemp- 
tion, and  to  advance  its  application.  The  world's  entire 
history ;  all  its  events,  small  and  great,  are  directed  to- 
wards the  founding  and  upbuilding  of  the  kingdom  of 
God.  All  the  world's  philosophy,  science,  art,  literature, 
government  ;  all  its  inventions  and  discoveries,  even  its 
recreations  and  enjoyments  advance  the  spiritual  welfare 
of  the  man  who  measures  human  things  by  divine  stand- 
ards and  not  divine  things  by  human  standards,  and  who 
thus  uses  this  world  as  not  abusing  it  (7:  31).  "The 
earth  is  the  Lord's,  and  the  fulness  thereof  "  (Ps.  24  :  i). 
"Who  giveth  us  richly  all  things  to  enjoy"  (i  Tim.  6: 
17).  Even  the  world's  opposition  advances  the  Church's 
progress  (Rom.  8  :  37).  The  full  realization  of  the  declar- 
ation will  come  with  the  complete  subjection  of  the 
world  to  Christ,  and  the  Christian's  complete  participa- 
tion in  Christ's  kingly  ofifice  (Rom.  4 :  13).  Or  life  or 
death.  Antagonistic  and  mutually  exclusive  though  they 
are,  both  are  used  for  the  highest  good  of  the  Christian 
(Phil.  I  :  21).  (Comp.  Rom.  8:  38;  14:  8.)  The  child  of 
God  is  the  lord  over  death  ;  it  is  his  ^lave,  because  Christ 
has  overcome  it  and  bound  it,  and  delivers  it  to  him  only 
to  work  out  His  purposes  of  love.  Things  present  ; 
things  to  come.  While  the  contrast  is  primarily  between 
what  exists  about  us  now,  and  what  is  in  store  in  the 
future,  yet  Bengel's  interpretation  is  in  general  correct. 


III.  23.]  THE  CONTROVERSY  DECIDED.  371 

"'Things  present':  on  the  earth.     'Things  to  come': 
in  heaven." 

Ver.  23.  Ye  are  Christ's.  As  belonging,  therefore,  to 
Christ,  you  cannot  allow  yourselves  to  be  made  the 
servants  of  men,  or  the  adherents  of  any  party  so  as  to 
make  its  will  your  guide  (7 :  23).  He  traces  the  Christian 
life  back  to  its  very  roots.  However  divided  externally, 
he  finds  all  united  in  Christ  (John  17:  13).  And  Christ  is 
Qod's.  But  who  is  Christ  ?  The  historical  manifestation 
of  the  eternal  love  of  God,  God  incarnate  (John  i  :  14). 
The  independence  of  the  Christian  man  is  thus  traced  to 
the  thoughts  which  God  has  had  of  him,  i.  e.  to  his  ex- 
istence in  God's  mind  and  God's  heart,  from  all  eternity. 
His  relation  to  the  incarnate  Son  is  simply  the  carrying 
out  in  time  of  God's  eternal  purposes  of  love.  The  word 
"  Christ  "  refers  here  neither  to  the  merely  human,  nor 
the  purely  divine  nature,  but  to  the  incarnate  personality. 
The  object  is  not  directly  to  express  the  relation  of  the 
Son  of  God  to  the  Father,  but  of  the  historical  Christ, 
incarnate  and  crucified,  heard  and  seen  and  looked  upon 
and  touched  by  many  then  living  (i  John  i  :  i),  with  God 
who  dwells  in  light  unto  w^hich  man  cannot  approach, 
"  whom  no  man  hath  seen,  nor  can  see  "  (i  Tim.  6  :  16). 
The  Christian,  as  a  son  of  God,  can  be  the  follower  of  no 
leader  of  a  human  party  or  faction.  Party  spirit  de- 
stroys the  consciousness  of  sonship  with  God. 

5.    Wliat  Estimate  sJwuId  be  Plaeed  upon  CJiristian 
Teachers. 

1-5.  Let  a  man  so  account  of  us,  as  of  ministers  of  Christ,  and  stew- 
ards of  the  mysteries  of  God.  Here,  moreover,  it  is  required  in  stewards, 
that  a  man  be  found  faithful.  15ut  with  me  it  is  a  very  small  thing  that  I 
should  be  judged  of  you,  or  of  man's  judgement :  yea,  I  judge  not  mine  own 
self.     For  I  know  nothing  against   myself;  yet  am    1  not  hereby  justified  : 


372  /•  CORINTHIANS.  [iv.  1-3. 

but  he  that  judgeth  me  is  the  Lord.  Wherefore  judge  nothing  before  the 
time,  until  the  Lord  come,  who  will  both  bring  to  light  the  hidden  things 
of  darkness,  and  make  manifest  the  counsels  of  the  hearts  ;  and  then  shall 
each  man  have  his  praise  from  God. 

Ver.  I.  As  of  the  ministers  of  Christ,  Not  as  partisan 
leaders,  but  only  as  those  who  are  entirely  subordinate 
to  Christ,  and  are  actively  engaged  in  discharging  duties 
which  He  has  entrusted  to  them.  Stewards  of  the  mys= 
teries  of  God.  "  The  teachers  of  the  revealed  truths  " 
(Lightfoot).  For  "  mystery,"  see  2  :  7.  The  Church 
is  a  large  house  or  household.  The  provisions  or  trea- 
sures which  it  contains  are  the  revealed  truths.  The 
ministers  of  Christ  distribute  and  apply  these  truths  as 
there  is  need. 

Ver.  2.  Here,  not  local,  but  "  Avithin  this  sphere,"  "  in 
this  relation."  That  a  man  be  foun  dfaithful,  as  a  stew- 
ard, is  what  is  required,  and  is  all  that  is  required.  He 
need  not  be  a  great  orator,  or  a  profound  reasoner,  or  an 
entertaining  converser.  He  is  not  expected  to  be  emi- 
nent for  his  proficiency  in  the  various  departments  of 
earthly  learning.  But  he  must  reach  the  hearts  and  con- 
sciences of  men  with  the  truths  of  the  Gospel.  Such  re- 
quirement of  fidelity,  however,  is  very  comprehensive, 
embracing  under  it  the  various  qualifications  that  are  so 
fully  set  forth  in  the  Pastoral  Epistles. 

Ver.  3.  That  I  should  be  judged,  i.  e.  tested,  tried. 
Luther  thinks  that  Paul  here  addresses  the  portion  of 
the  Corinthian  Church  that  boasted  of  his  name,  and 
therefore,  indiscriminately  praised  him.  Or  of  man's 
judgement.  Literally  "  man's  day,"  as  contrasted  with  the 
"  day  of  the  Lord,"  and  then  "  man's  judgment,"  as  con- 
strasted  with  God's.  He  does  not  mean  that  he  is  ab- 
solutely indifferent  to  their  censure,  or  their  praise,  but 
their  verdict  neither  decides  the  matter,  nor  in  any  way 


IV.  4]  REVERENCE  FOR   THE  MINISTRY.  373 

contributes  to  the  decision.  I  judge  not.  Although  a 
man  may  be  presumed  to  be  more  familiar  with  the 
motives  of  his  life  than  all  others,  nevertheless  so  much 
lies  back  of  his  own  knowledge,  that  his  own  judgment 
must   be   ruled  out. 

Ver.  4.  I  know  nothing  against  myself.  No  passage 
is  more  misunderstood  as  it  occurs  in  A.  V.  "  I  know 
nothing  by  myself,"  as  though  he  complains  here  of  his 
inability  to  learn  aught  except  by  the  divine  assistance. 
It  is  not  so  much  a  mistranslation,  as  a  change  in  the 
English  language,  since  the  translation  was  made,  that 
leaves  this  impression.  "  The  expression, '  I  know  nothing 
by  him,'  as  equivalent  to  '  I  know  nothing  against  his 
character,'  is  a  common  one  in  the  north  of  England. 
Instances  of  this  expression  in  old  English  writers  may 
be  found  in  Davies'  Bible  English  "  (Lias).  Light- 
foot  quotes  from  Cranmer:  "I  am  exceedingly  sorry 
that  such  faults  can  be  proved  by  the  queen,"  where  he 
means  "  against  the  queen."  We  do  not  agree  with 
LiGHTFOOT  in  interpreting  this  in  a  hypothetical  sense,  as 
though  Paul  meant :  "  Even  though  I  were  conscious  of 
no  guilt."  It  is  not  inconsistent  with  his  confession  of 
inherent  sin  marring  even  his  most  earnest  efforts  to  do 
God's  will,  of  which  he  complains  in  Rom.  7,  to  un- 
derstand this  statement  literally.  It  means,  then,  that 
he  is  conscious  of  no  neglect  of  his  duties,  as  a  minister 
of  Christ.  lie  is  leaving  nothing  undone  that  fidelity 
requires.  Beneath  this  fidelity,  he  of  course  ever  rec- 
ognizes the  power  of  the  forces  of  sin  to  withdraw  and 
divert  him  from  his  course  ;  and  as  he  says  in  Rom.  7, 
sin  is  present  with  him,  but  he  cannot  detect  any  ;.ct  in 
which  he  has  wilfully  yielded  to  its  influences.  Yet  am 
I  not  hereby  justified.  Because  the  measure  of  his 
fidelity  is  not  the  measure  of  his  knowledge.     A  man's 


374  ^-  CORINTHIANS.  [iv.  4,  5. 

guilt  is  not  determined  by  his  realizing  that  he  is  guilty. 
His  innocence,  therefore,  cannot  be  established  by  his 
ignorance  of  his  guilt  (Ps.  19  :  12).  He  that  judgeth  me 
is  the  Lord,  With  no  verdict  should  one  be  satisfied, 
except  that  which  will  stand  approved  before  God's 
tribunal.  Referring,  as  this  verse  does,  primarily  to  the 
proper  tribunal  that  is  to  decide  the  question  of  a  minis- 
ter's  fidelity,  the  entire  principle  here  set  forth  is  entirely 
applicable  to  the  question  of  the  justification  of  men. 
Conscience  cannot  be  satisfied  with  the  approval  or  dis- 
approval of  any  human  court,  not  even  with  its  own  ver- 
dicts, for  it  knows  its  infirmities  and  corruption.  It 
demands  a  justification  that  will  be  approved  by  God. 
The  answer  to  the  cries  of  the  soul  for  such  justification 
is  given  in  Rom.  8  :  33. 

Ver.  5.  Judge  nothing.  But  2:15,  and  especially  i 
John  4  :  I,  appear  to  teach  otherwise.  How  is  this? 
**  Paul  speaks  of  the  hasty  judgment  which  men  pass  upon 
their  teachers,  in  accordance  with  their  partiality  for 
them,  or  of  a  judgment  that  is  based  upon  a  slender  con- 
jecture without  examination  of  the  circumstances.  This 
is  judging'  according  to  the  appearance  '  (John  7  :  24),  or, 
as  it  is  here  called,  before  the  time,  i.  e.  before  the  cir- 
cumstances and  causes  can  be  properly  weighed."  (Bald- 
win). "  The  time  "  is  here  "  the  proper  time."  What 
this  is,  is  indicated  by  the  next  clause,  viz  until  the  Lord 
come.  The  final  decision  cannot  be  made  until  then. 
He  who  assumes  more,  usurps  the  place  of  the  Lord  Him- 
self (Rom.  14  :  4).  Facts  there  are  in  every  case  that 
cannot  be  known  until  then.  The  hidden  things  of  dark- 
ness. Secret  sins  (i  John  i  :  6 ;  2  :  9,  1 1  ;  Rom.  13  :  12  ; 
2  Cor.  6  :  14;  Eph.  5:11;  Col.  i  :  13;  i  Peter  2  :  9). 
Counsels  of  the  heart.  The  ultimate  motives  of  all 
words  and  deeds.     Then  shall  each  man  have  his  praise 


IV.  5-]  ^   CONTRAST.  375 

from  God.  The  praise  of  men  is  what  the  Corinthian 
aspired  to  obtain.  Paul  turns  them  from  this,  to  seek 
for  the  praise  which  comes  from  God  (Matt.  25  :  21. 
Comp.  notes  on  3  :  8.  See  also  Dan.  12:3;  Matt.  5:12; 
2  Tim.  4:8;!  Peter  5:4;  Rev.  2  :  10).  The  meaning 
is  that  on  that  day,  wherever  praise  will  be  given,  it  will 
come  from  God.  The  differences  in  eternal  glory  are 
also  suggested,  as  in  3  :  8  ;   i  Cor.  15  :  41. 

6.  Contrast  between  the  Corinthians  and  the  Apostles. 

6-21.  Now  these  things,  brethren,  I  have  in  a  figure  transferred  to  my- 
self and  ApoUos  for  your  sakes ;  that  in  us  ye  might  learn  not  to  go  h&yond 
the  things  which  are  written;  that  no  one  of  you  be  puffed  up  for  the  one 
against  the  other.  For  who  maiveth  thee  to  differ?  and  what  hast  thou 
that  thou  didst  not  receive?  but  if  thou  didst  receive  it,  why  dost  thou 
glory,  as  if  thou  hadst  not  received  it  ?  Already  are  ye  filled,  already  ye  are 
become  rich,  ye  have  reigned  without  us:  yea  and  I  would  that  ye  did 
reign,  that  we  also  might  reign  with  you.  For,  I  think,  God  hath  set  forth 
us  the  apostles  last  of  all.  as  men  doomed  to  death  :  for  we  are  made  a 
spectacle  unto  the  world,  and  to  angels,  and  to  men.  We  are  fools  for 
Christ's  sake,  but  ye  are  wise  in  Christ;  we  are  weak,  but  ye  are  strong; 
ye  have  glory,  but  we  have  dishonour.  Even  unto  this  present  hour  we 
both  hunger,  and  thirst,  and  are  naked,  and  are  buffeted,  and  have  no  cer- 
tain dwellingplace  ;  and  we  toil,  working  with  our  own  hands:  being  reviled, 
we  bless;  being  persecuted,  we  endure  ;  being  defamed,  we  intreat :  we  are 
made  as  the  filth  of  the  world,  the  offscouring  of  all  things,  even  until  now. 

I  write  not  these  things  to  shame  you,  but  to  admonish  you  as  my 
beloved  children.  For  though  ye  should  have  ten  thousand  tutors  in 
Christ,  yet  have  ye  not  many  fathers:  for  in  Christ  Jesus  I  begat  you 
through  the  gospel.  I  beseech  you  therefore,  be  ye  imitators  of  me.  For 
this  cause  have  I  sent  unto  you  Timothy,  who  is  my  beloved  and  faithful 
child  in  tlie  Lord,  who  shall  put  you  in  remembrance  of  my  ways  which  be 
in  Christ,  even  as  I  teach  everywhere  in  every  church.  Now  some  are 
puffed  up,  as  though  I  were  not  coming  to  you.  But  I  will  come  to  you 
shortly,  if  the  Lord  will;  and  I  will  know,  not  the  word  of  them  which  are 
puffed  up,  but  the  power.  For  the  kingdom  of  God  is  not  in  word,  but  in 
power.  What  will  ye?  sh.all  I  come  unto  you  with  a  rod,  or  in  love  and  a 
spirit  of  meekness  ? 

Ver.  6.   Have  in  a  figure  transferred.     The  original  is 


376  /.  C0AV.yT///.4XS.  [\\:6-S. 

a  technical  expression  referrini:^  to  a  rhetorical  expedient, 
whereby,  under  one  argument,  another  is  carried  on. 
What  has  been  said,  he  has  stated  with  respect  to  him- 
self and  Apollos,  who  was  most  closely  connected  with 
him.  and  thus  could  speak  with  less  danger  of  giving 
otTence.  But  the  principles  he  proves  are  of  universal 
application.  They  rebuke  every  faction  into  which  the 
Corinthian  congregation  was  divided.  The  things  which 
are  written,  viz.  the  general  tenor  of  the  O.  T.  Scrip- 
tures, concerning  the  relation  of  men  to  God.  Of  this 
we  find  illustrations  in  i  131  and  3:  19.  These  words 
also  declare  that  in  divine  things  no  one  should  go  beyond 
Scripture,  as  Paul  himself  professes  in  Acts  25  :  22. 
For  the  one  against  the  other,  i.  e.  elated  by  the  esteem 
shown  one.  the  other  teacher  is  depreciated.  So  intense 
has  the  party  spirit  become,  that  some  are  gratified, 
when  their  favorite  rises  in  relative  honor,  by  some 
infirmity  or  defect  of  one  whom  they  regard  his  rival. 

Ver.  7.  Who  maketh  thee.  Changing  from  the  plural 
to  the  singular  number,  he  makes  a  personal  appeal  to 
each  individual.  "  Suppose  you  do  differ  from  others," 
he  says.  "  whence  does  this  come  ?  Is  it  from  any  in- 
herent excellency  that  you  possess :  or  from  the  exercise 
of  anything  that  you  have  apart  from  the  gift  of  God? 
If  God.  then,  be  the  source  of  this  distinction,  would  it 
not  be  better  for  you  to  hesitate  when  you  are  inclined 
to  boast?"  If  this  be  the  case  with  respect  to  each 
individual,  must  it  not  be  true  also  with  respect  to  everj^ 
one  concerning  whom  they  gloried? 

Ver.  8.  "  The  discourse,  already  in  ver.  7  roused  to  a 
lively  pitch,  becomes  now  bitterly  ironical,  heaping  stroke 
on  stroke,  even  as  the  proud  Corinthians,  with  their  partisan 
conduct,  needed  an  admonition  to  teach  them  humility  " 
(MkvkkV       LunirFOOr  condenses    the  thought   oi  this 


IV.  8,  9]  A  CONTRAST.  377 

section  :  "The  Apostle  bursts  out  in  impassioned  irony: 
'  You,  it  appears,  are  to  be  exalted  by  the  Christian  dis- 
pensation. You  are  eager  to  seize  all  the  advantages, 
to  aim  at  all  the  elevation  ;  but  you  will  leave  to  us  all 
the  hard  work,  all  the  indignities,  all  the  sufferings.  It  is 
a  very  easy  thing  to  claim  all  the  privileges  of  your 
calling.'  "  Already  are  ye  filled.  In  their  imagination, 
there  was  nothing  that  they  yet  lacked.  But  the  irony 
grows.  "  To  be  rich  is  more  than  to  be  filled,  to  reign 
is  more  than  to  be  rich.  It  is  like  the  boasting  of  the 
church  at  Laodicea  (Rev.  3  :  17) "  (Calovius).  Without 
us,  i.  e.  without  Apollos  and  me.  I  would  that  ye  did 
reign,  i.  e.  that  all  the  blessings  of  the  full  enjoyment  of 
the  Messianic  kingdom  were  already  yours.  Then,  with 
cutting  sarcasm,  in  the  words  we  also  might  reign  with 
you,  he  suggests  that  if  such  were  the  case,  perhaps  they 
would  allow  their  old  teachers  some  small  share  in  the 
glories  of  their  reign. 

Ver.  9.  "  In  your  superiority,  you  assuredly  will  take 
pity  upon  us  in  our  abasement  !  "  Us  the  Apostles  last, 
while  it  would  naturally  be  expected  from  our  position, 
as  leaders  of  the  Church,  we  would  enjoy  the  highest 
place.  The  figure  is  that  of  the  amphitheatre.  The 
Apostles  seem  as  if  reserved  to  afford  the  greatest  sport 
for  a  bloodthirsty  audience.  Not  only  doomed  to  death, 
they  are  to  die  for  the  amusement  of  their  enemies.  But 
thus  it  only  seems ;  for  other  eyes  besides  are  to  gaze 
upon  their  sufferings.  Angels  and  men  limit  and  explain 
world.  "  The  world,"  i.  c.  "  both  angels  and  men."  We 
see  no  reason  for  limiting  "angels"  to  bad  angels.  The 
whole  universe,  the  good  and  the  bad,  gaze  upon  this 
spectacle.  The  figure  was  taken  from  the  Isthmian 
games  near  Corinth.  "  There  is,  perhaps,  a  slight  con- 
trast intended  between   the  Corinthians  sitting  by   criti- 


378  /.   CORINTHIANS.  [iv.  10-13. 

cising,  and  the  Apostles  engaging  actually  in  the  struggle 
against  evil — a  contrast  which  is  brought  out  more 
strikingly  in  the  brief  and  emphatic  sentence  forming 
ver.  10  "  (Shore),  The  thought  then  is  :  How  easy  it 
is  for  you  to  criticise,  while  we  suffer  all  the  pain  and 
ignominy ! 

Ver.  10.  "  What  very  different  sort  of  people  ye  are 
from  us  !  Bent  on  knowing  Christ  only,  and  on  having 
nothing  to  do  with  the  world's  wisdom,  we  are  foolish, 
weak-minded  men,  for  Christ's  sake.  Wise  men  are  ye 
in  your  connection  with  Christ.  In  trembling  and  humility, 
we  came  forward,  making  little  of  human  agency,  and 
trusting  for  all  success  to  the  simple  word  of  Christ. 
Ye,  on  the  contrary,  are  *  men  of  power,'  able  to  take  up 
an  imposing  attitude,  and  to  carry  through  great  things  !  " 
(Meyer). 

Vers.  11-13.  Even  up  to  this  present  hour.  At  the 
very  time  that  he  is  writing,  he  and  the  other  Apostles 
are  enduring  these  privations.  They  lack  the  necessary 
food.  On  their  journeys  and  voyages,  they  frequently 
suffer  intense  thirst.  They  are  without  the  necessary 
clothing.  Are  buffeted,  i.  e.  beaten  with  fists,  probably 
intended  here  only  to  indicate  in  general  the  maltreat- 
ment inflicted  upon  them.  Have  no  certain  dwelling= 
place,  i.  e.  are  homeless.  We  toil,  the  word  ordinarily 
used  to  express  the  painfulness  of  labor.  With  our  own 
hands.  As  at  Corinth  (Acts  18:3),  so  also  at  Ephesus 
(Acts  20  :  34),  Paul  worked  at  his  trade.  Being  reviled, 
we  bless.  The  hard  words  uttered  against  them  cannot, 
therefore,  be  accounted  for  by  their  indiscreet  zeal  in 
attacking  men.  The  Spirit  of  Jesus  is  exhibited  in  their 
behavior  under  provocation  (Matt.  5:44;  Luke6  :  27sq.). 
Filth,  offscouring.  Synonymous  expressions.  The 
former  refers  to  what  is  washed  away  when  anything  is 


I  v.  14,  15.]  A   CONTRAST.  379 

cleaned  :  the  latter  what  is  rubbed  or  scoured  off.  The 
appHcation  is  that  the  Apostles  are  treated  as  thoui^h 
they  were  the  vilest  objects  on  earth.  Quite  a  contrast 
with  the  regal  privileges  some  of  the  Corinthians  thought 
were  befitting  them  as  Christians !  (ver.  8). 

Ver.  14.  Paul  feels  now  that  he  has  gone  far  enough  in 
his  censures.  Like  a  parent  who  has  punished  a  child, 
he  seems  almost  to  recoil  from  his  severity.  With  .great 
tenderness,  he  begs  the  Corinthians  to  remember  that, 
while  he  means  every  word  he  has  written,  these  rebukes 
have  been  given  in  love.  Not  to  shame  you.  This  was 
not  his  end  ;  but  only  the  means,  which  he  employed  to 
make  them  responsive  to  his  admonitions. 

Ver.  15.  Ten  thousand  tutors.  The  Greek  is  "peda- 
gogues." The  pedagogue  was  not  a  teacher,  but  a 
guardian  or  tutor,  often  a  slave,  employed  by  the  father, 
for  the  moral  care  of  the  child.  (See  Smith's  Dictionary 
of  Greek  and  Roman  Antiquities,  Article  Pcedagogus ;  also 
LiGHTFOOT  on  Gal.  3  :  24.)  The  thought  here  is,  that 
whoever  else  had  exercised  authority  over  them,  their 
relation  to  the  Corinthians  w^as  of  an  entirely  different 
and  subordinate  character  to  that  which  Paul  bore  to 
them.  They  could  have  but  one  father  ;  and  that  father 
was  Paul.  Hence  he  had  claims  upon  them  that  no  one 
else  had.  I  begat  you  through  the  Gospel.  As  a  min- 
ister of  Christ,  he  had  regenerated  them  ;  since  the  Holy 
Spirit  wrought  through  the  Word  which  he  preached. 
The  Word  is  elsewhere  called  the  means  of  regeneration 
(i  Pet.  I  :  23  ;  James  i  :  18).  Here  the  Gospel  appears 
as  the  portion  of  the  Word  that  regenerates  or  brings 
faith  ;  since  the  Law  brings  no  grace,  but  only  leads  to 
the  knowledge  of  sin  and  makes  men  contrite  (2  Cor. 
3:6;   John  1:17). 

Ver.  16.    Be    ye    imitators    of    me.     "They    were    not 


380  /  CORINTHIANS.  [iv.  17-19. 

merely  to  be  satisfied  with  saying  they  were  '  of  Paul,* 
but  to  do  what  Paul  did,  and  bear  what  he  bore" 
(Ellicott). 

Ver.  17.  I  sent  Timothy.  The  statement  in  16:  10 
implies  that  he  had  been  sent  before  this  letter,  and  had 
either  been  detained,  or  had  not  expected  to  reach  Corinth 
by  a  direct  route.  My  beloved  son.  A  comparison  with 
ver.  5  renders  it  almost  certain  that  Timothy  was  brought 
to  the  faith  by  Paul.  Into  remembrance  of  my  ways. 
This  means  that  the  Corinthians  had  forgotten  these 
ways. 

Vers.  18-21.  Some  are  puffed  up.  The  allusion  is  to 
some  of  those  who  were  unfriendly  to  Paul.  They  seem  to 
have  supposed  that,  since  Timothy,  and  afterward  Titus, 
was  sent  to  Corinth  by  Paul,  this  indicated  that  the 
Apostle  himself  had  given  up  all  thoughts  of  coming 
thither  at  an  early  period.  I  will  come  to  you  shortly. 
But  not  until  after  Pentecost  (16  :  8).  If  the  Lord  will. 
"  James  4:15  properly  censures  the  rashness  of  men  in 
deliberating  what  they  will  do  ten  years  hence,  when  they 
are  not  sure  of  even  one  hour  of  their  life.  Although  we 
are  not  bound,  by  a  perpetual  necessity,  to  such  expres- 
sions, nevertheless  it  is  better  to  become  accustomed  to 
them,  so  that  we  may  be  exercised  in  the  thought  that 
all  our  deliberations  should  be  subjected  to  the  will  of 
God  "  (Calvin).  Not  the  word,  but  the  power,  i.  e.  I 
will  test  whether  there  be  any  force  back  of  their  many 
and  swollen  words.  The  kingdom  of  God  rests  indeed 
upon  the  Word  of  God  ;  but  this  Word,  unlike  human 
words,  is  always  efficacious  (Heb.  4  :  12).  "  He  teaches, 
therefore,  that  the  Church  is  edified  not  by  a  mere  flow 
of  words,  promoting  neither  a  godly  and  happy  life  in 
this  world,  nor  eternal  salvation  ;  but  by  the  true  knowl- 
edge of  God,  by  godly  and  ardent  zeal  in  making  con- 


IV.  21.]  A   CONTRAST.  381 

fession,  by  true  faith,  patience  and  tlie  like  virtues,  with 
which  the  power  and  virtue  of  the  Holy  Spirit  are  exer- 
cised. Where  such  power  is  found,  there  you  have  a 
taste  of  the  Kingdom  of  God,  such  as  the  outward  splen- 
dor and  adornment  of  words  lack  "  (Calovius).  A  rod, 
or  in  love.  To  chastise  by  his  severe  rebukes,  and  even 
the  extreme  resort  of  Church  discipline,  or  to  freely  admit 
them  to  the  enjoyment  of  his  love  and  confidence  and 
approval. 


III.  The  Moral  Disorders  in  the  Corinthian 
Church  (Ch.  5-7). 

(A.)    The  Case  of  Incest  (5  :  1-8). 

1-8.  It  is  actually  reported  that  there  is  fornication  among  you,  and 
such  fornication  as  is  not  even  among  the  Gentiles,  that  one  of  you  hath 
his  father's  wife.  And  ye  are  puffed  up,  and  did  not  rather  mourn,  that  he 
that  had  done  this  deed  might  be  taken  away  from  among  you.  For  I 
verily,  being  absent  in  body  but  present  in  spirit,  have  already,  as  though 
I  were  present,  judged  him  that  hath  so  wrought  this  thing,  in  the  name 
of  our  Lord  Jesus,  ye  being  gathered  together,  and  my  spirit,  with  the 
power  of  our  Lord  Jesus,  to  deliver  such  a  one  unto  Satan  for  the  destruc- 
tion of  the  flesh,  that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus. 
Your  glorying  is  not  good.  Know  ye  not  that  a  little  leaven  leaveneth  the 
whole  lump  ?  Purge  out  the  old  leaven,  that  ye  may  be  a  new  lump,  even 
as  ye  are  unleavened.  For  our  passover  also  hath  been  sacrificed,  even 
Christ :  wherefore  let  us  keep  the  feast,  not  with  old  leaven,  neither  with 
the  leaven  of  malice  and  wickedness,  but  with  the  unleavened  bread  of 
sincerity  and  truth. 

Ver.  I.  The  tendency  to  idealize  the  ApostoHc  Church, 
and  regard  it  as,  in  every  respect,  affording  a  model  for 
succeeding  ages,  was  refuted  by  the  account  given  of  the 
disgraceful  divisions  of  the  Corinthian  Church.  A  still 
more  complete  disproof  of  this  idea  is  afforded  by  the 
instance  here  given  of  the  utter  neglect  of  Church  dis- 
cipline. The  case  is  an  extreme  one.  Actually  reported 
indicates  that  the  Apostle  does  not  refer  to  indefinite 
rumors.  He  has  his  information  from  trustworthy  sources 
concerning  an  offence  which  has  become  a  matter  of 
public  notoriety.  Any  outbreak  of  licentiousness  in  a 
382 


V.  I.]  THE  ChVME  OF  LAX  DISCIPLINE.  383 

Christian  church  is  lamentable.  But  in  this  case  it  is 
such  as  is  not  even  among  the  Gentiles.  By  this  he 
means  that  it  is  such  an  offence  against  nature,  that  even 
the  Gentiles  are  horrified  when  such  a  sin  occurs  among 
them.  "  It  was  an  unspeakable  crime  among  the  Gentiles, 
except  a  few  monsters"  (Bengel).  Cicero,  in  his  oration 
r>-o  Cluciifio,  refers  to  it  as  "  a  crime  unheard  of,"  except 
in  the  particular  instance  that  he  there  notes  ;  although 
some  very  rare  cases  can  be  found  by  classical  students, 
such  as  Antiochus  Sotcr  and  Darius,  according  to  Plu- 
tarch, etc.  (See  other  instances  in  Calovius.)  Hard- 
ened as  was  the  conscience  of  the  Gentiles,  the  crime  of 
incest  is  so  fatal  to  all  human  affection,  and  so  overthrows 
the  f(nindations  of  the  family,  that  it  still  remained  pe- 
culiarly sensitive  to  the  very  thought  of  such  sins.  One 
of  the  most  celebrated  of  their  mythological  subjects  is 
that  concerning  the  terrible  sufferings  of  Oedipus  for  his 
ignorant  and  involuntary  crime  of  this  same  class,  al- 
though of  a  different  form.  The  sin  here  is  evidently 
marriage  or  concubinage  of  a  son  with  his  stepmother 
(2  Cor.  7  :  12).  The  woman  is  not  further  mentioned, 
and  must,  therefore,  have  been  an  unbeliever.  How  such 
a  crime,  so  revolting  even  to  the  Gentiles,  could  have 
occurred  without  rebuke  in  any  Christian  congregation, 
seems  to  us  almost  incredible.  But  the  explanation  is 
found  in  the  place.  Corinth  was  the  Sodom  of  the 
Grecian  world.  Licentiousness  was  the  prevailing  sin. 
A  thousand  profligate  women  served  as  priestesses  in  the 
temple  of  \'cnus.  The  very  atmosphere  was  infected  by 
the  contagion.  I-lven  those  converted  to  Christianity 
retained  some  of  their  former  weaknesses  in  apologies 
that  would  be  made  for  wrongdoers.  This  offender  had 
probably  very  specious  excuses  to  offer  as  a  cover  for  his 
vice.     In  other  respects,  he  was  probably  a  very  reputable 


384  I-  CORINTHIANS.  [v.  2. 

man  ;  and  the  Corinthians  were  willing  to  pass  by  an 
offence,  which  was  not  probably  more  heinous  than  hun- 
dreds of  others  to  which  they  were  accustomed,  except 
that  it  was  committed  by  a  member  of  the  Church. 

Ver.  2.  Ye  are  puffed  up.  Why  not  exercise  some  of 
the  zeal  that  expends  itself  in  your  sectarian  divisions, 
in  looking  after  your  Church  discipline?  You  are  so 
earnest  in  attacking  Paul,  in  order  to  exalt  Apollos,  and 
in  attacking  Apollos,  in  order  to  exalt  Cephas  !  Would  it 
not  be  better  to  let  these  ministers  of  the  Lord  Jesus 
alone,  and  to  turn  your  attention  to  the  matters  of  open 
scandal  in  the  cases  of  your  own  members?  You  boast 
of  your  wisdom  ;  exercise  it  in  weighing  the  evidence 
and  adjusting  the  penalties  concerning  such  flagrant 
outrages  upon  the  simplest  principles  of  morality,  "  The 
more  Theology  is  occupied  with  worldly  wisdom,  the 
more  remote  is  it  from  the  warm,  living  and  efficacious 
sense  of  the  nearness  of  God,  and,  therefore,  the  less  is 
it  able  to  comprehend  the  significance  of  Church  disci- 
pline. Words  take  the  place  of  deeds  ;  ideas  and  de- 
finitions the  place  of  realities,  until  the  candlestick  is 
taken  out  of  its  place  (Rev.  2:5)"  (ViLMAR).  Did  not 
rather  mourn.  Every  member  of  the  Church  who  falls 
disgraces  the  entire  Church.  Every  matter  of  offence 
that  occurs  is  not  limited  to  the  individual,  but  affects 
the  entire  body  of  Christ  (12  :  26).  Achan's  crime  was 
visited  upon  all  Israel,  until  the  offender  was  punished 
(Joshua  7).  That  he  .  .  .  might  be  taken  away  from 
among  you.  The  failure  to  administer  Church  disci- 
pline in  a  matter  of  public  scandal  is  a  connivance  at 
the  offence.  Its  effect  is  to  proclaim  such  sins  as  matters 
of  relative  indifference  ;  and  the  perverted  consciences 
of  wicked  men  find  in  such  connivance  an  argument  by 
which  to  regard  these  offences  as  pardonable  weaknesses. 


V.  3,  4  1  THE  CRIME  OF  LAX  DISCIPLINE.  385 

Our  Confessions  are  very  clear  in  their  statement  of  the 
necessity  of  Church  discipline.  "  Excommunication  is 
pronounced  against  the  opeMily  wicked,  and  the  despisers 
of  the  sacraments  "  {Apology,  176  :  61).  "  The  Gospel  has 
given  the  command  to  excommunicate  those  whose 
crimes  are  known  "  {Suialcald  Articles,  349  :  60). 

Ver.  3  points  out  the  necessity  of  prompt  and  ener- 
getic action.  It  shows  that  in  the  exercise  of  Church 
discipline,  the  co-ordinate  action  of  the  congregation  and 
of  Paul,  either  as  its  pastor,  or  because  of  his  apostolate, 
was  required.  On  the  basis  of  this  text,  we  have  the 
general  principle,  that  no  act  of  discipline  be  determined 
upon,  either  by  the  congregation  alone,  or  by  the  min- 
istry alone,  but  by  the  judgment  of  both.  The  absence 
of  Paul  is  provided  for  by  his  written  authorization  and 
verdict.     Thus  he  is  present  in  spirit. 

Ver.  4  In  the  name  of  our  Lord  Jesus  Christ.  The 
best  interpretation  is  to  regard  this  clause  as  quali- 
fying to  deliver.  The  following  paraphrase  Avell  ex- 
presses it  :  "I  have  already  resolved  that  ye  hold  an 
assembly  of  the  Church,  in  which  ye  shall  consider  me 
as  present,  furnished  with  the  power  of  Christ,  and  in 
this  assembly  shall  declare :  '  Paul,  in  the  name  of 
Christ,  with  whose  power  he  is  here  spiritually  in  the 
midst  of  us,  hereby  delivers  over  the  incestuous  man 
unto  Satan  '  "  (Meyer).  The  only  exception  that  we 
take  to  this  paraphrase,  is  that  the  clause  with  the  power 
of  our  Lx)rd  Jesus  Christ,  we  must  regard  as  referring 
not  simply  to  "  my  spirit,"  but  to  the  entire  gathered 
Church  and  the  Apostle.  The  spiritual  court,  thus  con- 
stituted, is  invested  with  the  power  of  Christ,  Matt. 
18  :  17-20,  a  passage  that  clearly  shows  that  the  power 
of  the  keys  does  not  belong  to  the  ministry  alone,  but  to 
the  Church,  and  to  the  ministry,  as  its  divinely-appointed 
25 


386  /.  CORINTHIANS.  [v.  5. 

executive.  In  2  Cor.  2  :  6,  the  penalty  is  said  to  have 
been  inflicted  by  the  majority. 

Ver.  5.  To  deliver  unto  Satan.  This  has  often  been 
explained  by  the  exercise  of  Apostolic  power  for  the  in- 
fliction of  bodily  death  or  disease,  as  in  the  cases  of 
Ananias  and  Sapphira  (Acts  5  :  5,  10)  and  Elymas  (Acts 
13:8).  But  this  is  not  an  act  of  the  Apostle  alone,  but 
in  connection  with  the  congregation.  Besides,  2  Corinth- 
ians makes  no  mention  of  any  bodily,  but  only  of 
spiritual  suffering  by  sorrow  for  his  offence,  which  the 
disciplined  person  endured.  The  act  of  the  Church  was, 
therefore,  one  of  excommunication,  which  carried  with  it 
not  only  exclusion  from  the  Word  and  sacraments,  but 
also  the  withdrawal  of  all  social  relations  (2  Thess.  3  :  14). 
Deprived  of  the  means  of  grace,  he  would  thus  be  with- 
out protection  against  Satan.  For  the  destruction  of 
the  flesh.  As  frequently  in  Paul  (see  especially  Rom. 
7),  the  sinful  principle  in  human  nature.  That  the 
spirit  may  be  saved.  As  elsewhere,  for  the  saving  of  the 
soul.  In  the  day.  (See  3  :  13.)  Thus  even  Satan  may 
be  used  to  advance  the  salvation  of  men  and  to  further 
the  progress  of  the  kingdom  of  God.  It  is  important  to 
note  the  remedial  end  of  excommunication,  as  in  2  Tim. 
3:15.  "Concerning  no  excommunicated  person  should 
we  despair,  but  every  one  should  take  pains  to  deliver 
him  from  the  jaws  of  the  devil  "  (BALDWIN).  "  Had 
these  facts  been  more  deeply  studied,  there  would  have 
been  a  very  different  tone  and  spirit  in  many  of  the  me- 
diaeval anathemas  "  (Farrar). 

Ver.  6.  Your  glorying.  He  here  reverts  to  the  thought 
of  ver.  2.  A  little  leaven.  "  The  leaven  of  Scripture  is 
always  a  symbol  of  evil,  with  the  single  exception  of  the 
parable  (Matt.  13  :  33  ;  Luke  13  :  20,  21),  as  it  is  for  the 
most  part  also  in  rabbinical  writers  "    (LiGHTFOOT    on 


V.  6,  7-]  THE  CRIME  OF  LAX  DISCIPLINE.  387 

Gal.  5  :  9).  The  reference  docs  not  seem  to  be  to  any 
future  corruption,  threatened  by  the  presence  of  the 
leaven,  but  the  known  existence  of  the  leaven  as  at  once 
imparting  a  character  to  the  entire  mass.  The  world 
uses  the  vices  of  professed  Christians,  as  an  indication  of 
the  spirit  of  Christianity.  A  congregation  permitting 
open  scandals  to  occur  without  rebuke  or  punishment,  is 
judged  as  though  the  offences  were  those  of  the  congre- 
gation itself. 

Ver.  7.  Purge  out  the  old  leaven.  Paul  has  in  mind 
the  prohibition  concerning  the  presence  of  leaven  in  the 
households  of  the  Jews  during  the  Passover  feast.  "  The 
word  in  Ex.  12:15  (LXX.)  is  very  strong  :  '  Ye  shall  make 
it  to  vanish.'  With  what  exactness  this  injunction  was 
carried  out,  appears  from  a  passage  in  Chrysostom : 
'  They  even  scrutinize  mouse-holes,  to  see  that  no  leaven 
is  in  them  '  "  (Lightfoot).  To  this,  Paul  gives  here  a 
spiritual  application,  "  The  old  leaven  "  refers  here  to 
the  remnants  of  the  old  Adam  still  found  in  them, 
"pride,  ambition,  lenity  in  regard  to  offences  that  should 
be  punished,"  etc.  (Baldwin),  "  false  doctrine,  public 
vices  and  scandals  "  (Calovius),  "  the  sinful  habits  which 
still  remain  among  you  from  your  pre-Christian  con- 
dition "  (Meyer).  A  new  lump,  i.  e.  that  your  congrega- 
tion may  become  partaker  of  all  the  renewing  influences 
of  the  Holy  Spirit.  Even  as  ye  are  unleavened,  viz. 
"by  principle  and  profession  "  (Ellicott),  or  so  far  as 
you  are  regenerate.  For  our  passover,  etc.  An  ad- 
ditional argument  for  "  purging  out  the  old  leaven."  We 
have  a  passover  of  a  higher  kind  than  the  Jews.  We 
celebrate  redemption,  not  as  they  did  in  type  and  figure, 
but  perfect  and  complete  rcdemi)tion.  Tiu-  aorist  tense 
is  important.  Literally :  Our  passover  was  sacrificed, 
viz.  on  the  Cross, 


388  /•   CORINTHIANS.  [v.  8. 

Ver.  8.  Let  us  keep  the  feast,  i.  e.  Let  us  keep  festival 
continually,  throughout  our  whole  lives.  The  former 
passover  had  to  be  repeated  from  year  to  year  ;  this,  as 
the  celebration  of  completed  redemption  is  never  over. 
rialice  and  wickedness;  the  former,  the  inner  disposi- 
tion ;  the  latter,  its  external  expression.  Sincerity. 
The  word  means  that  which  can  be  judged  in  the  full 
blaze  of  sunlight,  open  as  noonday.  Truth,  both  in 
words  and  deeds. 

The  selection  of  vers.  6-8  as  the  Epistle  for  Easter 
Sunday  has  not  been  without  considerable  criticism. 
Thus  SOMMER  {Die  Epistolischen  Pcrikopen,  Erlangen, 
i87i)says:  "  We  regard  its  selection  as  the  Epistle  for 
Easter  a  mistake,  since  it  does  not  offer  the  necessary 
points  to  bring  out  the  facts  of  the  resurrection  of  Christ 
and  its  meaning.  A  proper  sermon  for  the  chief  service 
on  Easter  should  not  pass  by  three  matters:  i.  That, 
by  His  resurrection,  Christ  proved  that  He  was  the  Son 
of  God.  2.  That,  by  the  resurrection  of  Christ,  we  are 
assured,  with  the  greatest  certainty,  that  we  have  forgive- 
ness of  sins  through  His  Blood.  3.  That,  by  Christ's 
resurrection,  our  own  is  pledged.  But  in  this  pericope, 
nothing  whatever  is  said  of  Christ's  resurrection  ;  we  are 
compelled  to  attach  the  Easter  fact  and  its  lesson  to  'our 
passover  hath  been  sacrificed  for  us,  even  Christ.'  The  ser- 
mon, however,  should  grow  out  of  the  text.  Ranke  justly 
regards  it  unliturgical,  that  the  Epistle  of  a  high  festival, 
in  which  we  expect  to  hear  the  festival  fact  presented  in 
the  lesson  in  a  high  tone  begin  with  the  words :  '  Your 
glorying  is  not  good.'  The  most  appropriate  Easter 
Epistle  we  regard  that  to  be  which  is  suggested  by  Nitzsch 
(i  Cor.  15  :  12-20).  In  Wurtemburg,  the  first  Epistle 
is  I  Cor,  15:1-20;  the  second,  i  Cor.  15:51-58.  In 
Saxony,    i     Pet.    i  :    3-9,"     Ranke       {Das     Kirchliche 


V.  9-11]  THE  CRIME  OF  LAX  DISCIPLINE.  389 

Pcricopcn  system,  Berlin,  1847),  maintains  that  neither  the 
Missals,  nor  other  ancient  documents,  nor  the  practice  of 
Luther,  justifies  the  beginning  of  the  Epistle  with  ver. 
6.  "  The  proper  beginning  is  ver.  7,  to  which  Luther 
added  the  second  half  of  ver,  6,  To  me  it  seems  best  to 
begin  with  the  words :  '  For  our  passover  hath  also  been 
sacrificed,  etc'  " 

(B.)   The  Same  Principles  Applied  to  other  Sitis  (5.  :  9-13). 

9-13.  I  wrote  unto  you  in  my  epistle  to  have  no  company  witli  fornica- 
tors ;  not  altogether  with  the  fornicators  of  this  world,  or  with  the  covetous 
and  extortioners,  or  with  idolaters;  for  then  must  ye  needs  go  out  of  the 
world :  but  now  I  write  unto  you  not  to  keep  company,  if  any  man  that  is 
named  a  brother  be  a  fornicator,  or  covetous,  or  an  idolater,  or  a  reviler,  or 
a  drunkard,  or  an  extortioner;  with  such  a  one  no,  not  to  eat.  For  what 
have  I  to  do  with  judging  them  that  are  without?  Do  not  ye  judge  them 
that  are  within,  whereas  them  that  are  without  God  judgeth  ?  Put  away 
the  wicked  man  from  among  yourselves. 

Ver.  9.  In  my  epistle.  A  former  Epistle,  of  whose  ex- 
istence this  allusion  is  the  only  trace.  To  have  no  com- 
pany. That  is,  not  to  have  them  as  our  intimate  friends 
and  associates. 

Vers.  10,  II.  Not  altogether.  In  these  words,  he 
guards  the  statement  he  has  made  against  misapprehen- 
sion and  misapplication.  It  must  not  be  interpreted,  so 
as  to  prohibit  the  Christian  absolutely  from  all  dealings 
with  persons  of  such  a  class.  Worldly  men  they  will 
necessarily  be  compelled  to  meet  and  be  associated  with, 
in  business  and  political  relations.  Even  though  such 
persons  be  covetous  and  extortioners  or  idolaters,  their 
duty  to  their  calling  will  bring  them  into  more  or  less 
close  relations  with  such,  as  long  as  they  are  in  this  life. 
This  has  an  especial  reference  to  the  Corinthians;  "  If 
all    conmuinication   with  '  fornicators  '  was  to  be    forbid- 


39©  I.CORINTHIANS.  [v.  ii. 

den,  the  sin  was  so  universal,  especially  at  Corinth,  that 
all  intercourse  with  Gentiles  would  have  become  im- 
possible "  (Farrar),  The  distinction,  however,  must  be 
made  between  those  who,  on  the  one  hand,  make  no 
Christian  profession,  fornicators  of  this  world,  and  those, 
on  the  other,  who  add  to  these  sins  the  crime  of  hypoc- 
risy, in  claiming  to  be  followers  of  Christ,  if  any  man 
that  is  called  a  brother  be  a  fornicator,  or,  etc.  Such 
persons  are  professedly  Christians,  and  yet  their  guilt, 
with  respect  to  such  crimes,  is  a  matter  of  open  scandal 
— the  world,  even,  with  its  loose  morals,  knows  well  the 
flagrancy  of  their  conduct.  An  idolater.  Probably  from 
the  old  leaven  of  heathenism  which  he  still  retained,  like 
Laban  and  Rachel  (Gen.  31  :  19,  32,  34).  He  would 
know  well  to  assume,  at  pleasure,  either  his  heathen  or  his 
Christian  nature.  An  approach  to  this  sin  occurs  when- 
ever any  forms  of  false  worship  are  accepted,  or  a  pro- 
fessed Christian,  out  of  regard  for  unbelievers  with  whom 
he  is  associated,  prays  in  any  other  name  than  that  of 
Jesus,  or  suppresses  his  confession  as  a  Christian.  "  I 
understand  this  to  refer  to  those,  who,  although  they 
despised  idols,  nevertheless,  in  order  to  gratify  the  god- 
less, made  a  pretence  of  worshipping  their  images " 
(Calvin).  Reviler,  drunkard,  extortioner.  Paul  has 
probably  some  specific  cases  in  view.  Drunkenness  is 
not  mentioned  here  as  an  ordinary  vice  of  the  heathen. 
Drunkards  are  of  little  account,  as  business  men,  or  in 
influential  civil  offices.  Hence  there  was  no  need  to  ex- 
press any  opinion  concerning  intercourse  with  them  in 
public  life.  But  in  the  Church,  such  an  offender  could 
not  be  in  any  way  countenanced.  (See  i  Cor.  6  :  10.)  An 
interesting  feature  of  this  description  is  that  the  word 
used  here  for  "  drunkards"  is,  in  classical  Greek,  of  the 
feminine  gender.     May  not   this  have   been   chosen,  in- 


THE  CRIME  OE  LAX  DISCIPLINE. 


391 


stead  of  the  ordinary  masculine  form,  in  order  to  indicate 
that,  with  the  infatuation  for  strong  drink,  all  manliness 
perishes?  No,  not  to  eat,  i.  e.  :  Withdraw  from  all  per- 
sonal intimacy  with  any  man,  who,  in  this  way,  disgraces 
the  Church.  The  severity  of  such  treatment  is  explained 
by  the  following  considerations:  i.  The  Church,  as  a 
divinely-appointed  witness,  must  be  clear  and  emphatic 
in  its  testimony,  that  such  offences  are  not  mere  weak- 
nesses, that  may  be  lightly  passed  over,  but  that  they  are 
grievous  sins.  2.  The  Church  must  protect  itself  from 
any  inferences  the  world  may  draw  concerning  the  rep- 
resentative character  of  such  offenders.  3.  The  Church 
must  seek  to  lead  such  persons  to  repentance,  by  remov- 
ing from  them  the  recognition  that  otherwise  would 
comfort  them,  by  the  thought  that,  however  self-con- 
demned they  may  at  times  feel,  they  still  have  the  esteem 
and  confidence  of  Christian  men. 

Ver.  12  explains  why  professing  Christians  must  be 
judged  by  a  more  rigid  standard  than  men  of  the  world, 
and  why  offences,  which,  in  every-day  life,  we  pass  by  in 
the  cases  of  those  who  are  not  Christians,  must  be  sum- 
marily dealt  with  where  men  profess  to  be  brethren  in 
Christ.  With  judging,  i.  e.  with  exercising  Church  dis- 
cipline. Those  without.  An  ordinary  Jewish  expression 
for  Gentiles  was  used  within  the  Church,  for  those  who 
made  no  Christian  profession  (Col.  4:5;!  Thess.  4:12; 
I  Tim.  3  :  7).  Do  not  ye  judge  ?  A.  V.  is  preferable  here 
to  R.  V.  Interrogation  should  end  with  ver.  12.  We 
have  here  an  appeal  in  support  of  statement  just  made. 

Ver.  13.  Those  without  God  is  judging.  The  present 
tense  is  significative  and  emphatic,  "  serving  to  mark 
duration  without  reference  to  a  beginning  or  ending,  and 
thence,  by  a  natural  transition,  what  is  changeless  and 
unalterable  "  (EllicOTT). 


392  /.  CORINTHIANS.  [vi. 


(C.)  Hozv  Christians  should  Settle  their  Disputes. 

i-ii.  Dare  any  of  you,  having  a  matter  against  his  neighbor,  go  to  law 
before  the  unrighteous,  and  not  before  the  saints?  Or  know  ye  not  that 
the  saints  shall  judge  the  world?  and  if  the  world  is  judged  by  you, 
are  ye  unworthy  to  judge  the  smallest  matters?  Know  ye  not  that 
we  shall  judge  angels?  how  much  more,  things  that  pertain  to  this 
life?  If  then  ye  have  to  judge  things  pertaining  to  this  life  do  ye  set 
them  to  judge  who  are  of  no  account  in  the  church?  I  say //«>  to  move 
you  to  shame.  Is  it  so,  that  there  cannot  he  found  among  you  one  wise 
man,  who  shall  be  able  to  decide  between  his  brethren,  but  brother  goeth 
to  law  with  brother,  and  that  before  unbelievers  ?  Nay,  already  it  is  alto- 
gether a  defect  in  you,  that  ye  have  lawsuits  one  with  another.  Why  not 
rather  take  wrong  ?  why  not  rather  be  defrauded  ?  Nay,  but  ye  yourselves 
do  wrong,  and  defraud,  and  that  jw/r  brethren.  Or  know  ye  not  that  the 
unrighteous  shall  not  inherit  the  kingdom  of  God  ?  Be  not  deceived : 
neither  fornicators,  not  idolaters,  nor  adulterers,  nor  effeminate,  nor 
abusers  of  themselves  with  men,  nor  thieves,  nor  covetous,  nor  drunkards, 
nor  revilers,  not  extortioners,  shall  inherit  the  kingdom  of  God.  And  such 
were  some  of  you :  but  ye  were  washed,  but  ye  were  sanctified,  but  ye 
were  justified  in  the  name  of  the  Lord  Jesus  Christ,  and  in  the  Spirit  of  our 
God. 

Paul  has  just  taught  that  Church  tribunals  are  not  to 
judge  those  who  make  no  Christian  profession.  If  this 
be  true,  then  it  must  also  be  true,  that  the  members  of 
the  Church  should  not  carry  their  disputes  before  worldly 
tribunals.  Church  courts  for  Church  people.  Worldly 
courts  for  worldly  people.  Christian  arbitration  for 
Christian  dissensions  and  misunderstandings. 

I.  Dare.  "  The  injured  majesty  {Icssa  majestas)  of 
Christians  is  denoted  by  a  splendid  word  "  (Bengel). 
Before  the  unrighteous.  "  Every  unbeliever  is  unjust  ; 
usually,  even  as  a  citizen "  (Bengel).  5aints.  Chris- 
tians. 

Ver.  2.  The  saints  shall  judge  the  world.  Under 
Christ  at  the  Last  Day  (Matt.  19 :  28  ;  Luke  22  :  30  ;  Acts 
17:31;  John   5:22;   Dan.  7:22).     The    entire    force    of 


VI.  2,  3.]      CHURCH  COURTS  FOR  CHURCH  PEOPLE.  393 

this  allusion  is  lost,  when  this  is  interpreted  in  any  other 
way,  than  by  a  real  participation  by  Christians  in  the 
administration  of  the  Final  Judgment.  In  this  Judg- 
ment,, there  can  readily  be  such  priority  and  subordina- 
tion, that  the  Apostles  shall  have  an  office  of  especial 
prominence.  The  details  of  this  divine  arrangement  are 
not  revealed,  and  it  is  useless  to  speculate  concerning 
them.  Enough,  that  we  have  what  is  here  so  plainly 
stated.  Is  judged  or  "  is  being  judged,"  the  present  tense 
indicating  the  certainty  of  the  judgment.  The  smallest 
matters.  Margin  :  "  Of  the  smallest  tribunals."  The 
thought  is  :  If  the  Lord  deems  Christians  worthy  of 
being  associated  with  Him  in  administering  justice  at  the 
Last  Day,  why  should  they  regard  each  other  disqualified 
to  decide  concerning  their  relatively  unimportant  earthly 
interests,  and  appeal  to  unbelievers  as  though  among  them 
a  higher  tribunal  were  to  be  found  ?  If  they  be  qualified 
to  act  as  judges  at  the  highest  court,  why  should  they  be 
disqualified  from  rendering  a  verdict  at  the  lowest  ? 

Ver.  3.  We  shall  judge  angels.  The  good  angels  are 
not  to  be  judged,  as  they  stood  the  test  of  obedience. 
The  bad  angels  are  reserved  for  judgment  (2  Pet.  2:4; 
Jude  6).  Although  fallen,  nevertheless,  by  creation,  they 
are  highly  exalted  above  me-n,  and  even  now  are  endowed 
with  superhuman  powers.  If  the  Christian  is  to  judge 
those  beneath  whom  he  has  been  created,  but  above 
whom  he  has  been  raised  by  redemption,  why  should  he 
be  unable  to  judge  things  that  pertain  to  this  life?  For 
the  latter  expression  see  Luke  21  :  34. 

Ver.  4.  Set  them  to  judge.  The  rendering  of  A.  V.  is 
preferable  to  that  of  R.  V.  Who  are  of  no  account. 
"  The  things  pertaining  to  this  life  "  being  the  matters  of 
the  very  least  account  to  one  who  understands  the  mean- 
ing of  his  Christian  calling,  the  most  insignificant  persons 


394  ^-  CORINTHIANS.  [vi.  4-6. 

in  the  Church,  since  even  they  shall  judge  the  world  and 
angels,  are  far  better  fitted  to  decide  concerning  them, 
than  is  any  tribunal  composed  of  unbelievers.  "  Here 
he  says,  with  something  of  sarcasm  :  The  very  meanest 
of  those  who  are  to  be  exalted  above  angels,  and  to  be 
judges  of  spiritual  existences,  is  of  sufficient  authority  to 
settle  such  matters  as  you  are  bringing  before  legal  tri- 
bunals "  (SHORE).  "Those  possessed  of  high  spiritual 
gifts  are  better  employed  on  higher  matters  than  on  set- 
tling petty  wrongs  among  you,  and  thus  serving  tables  " 
(LiGHTFOOT). 

Ver.  5.  I  say  this,  etc.  He  has  put  the  subject  as 
strongly  and  sharply  as  possible,  that  the  folly  of  their 
course  may  be  seen  ;  nevertheless,  he  deems  it  proper  to 
apologize  in  these  words,  lest  any  one  may  think,  that, 
when  it  would  be  desired,  any  member  of  the  Church, 
however  exalted,  should  hesitate  about  taking  the  lowest 
place  (John  13  :  16;  Rom.  12  :  16).  Is  it  so?  The  irony 
continues.  "  I  thought  you  boasted  of  your  wisdom,"  he 
says.  "  Even  the  Apostles,  in  your  opinion,  could  not 
rise  to  your  exalted  standard.  How  is  it  then  that  a 
congregation,  so  eminent  for  its  wise  men,  could  be  so 
deficient  in  persons  able  to  act  as  arbiters  concerning 
worldly  matters,  that  you  must  appeal  to  outsiders  to 
settle  your  disputes  ?  What !  not  even  one,  where  there 
are  so  many  wise  men  !  " 

Ver.  6.  But  brother  goeth  to  law  with  brother.  A 
complete  proof  that  no  such  wise  men  could  be  found  ; 
for  otherwise,  he  would  prevent  such  a  scandal  from 
occurring,  he  would  protest  and  advise  against  it,  with 
such  earnestness  and  persistency,  that  his  counsels  would 
at  last  be  heeded.  And  that  before  unbelievers.  As  in 
ver.  I,  with  unbelievers  as  judges.  This  involved  not 
only  the  making  public  of  the  weaknesses  of  the  Church, 


VI.  6,  7]      CHURCH  COURTS  FOR  CHURCH  PEOPLE.  395 

but  also  the  compliance,  in  oaths,  etc.,  with  regulations 
and  forms  that  might  otherwise  compromise  their  Chris- 
tianity. "  It  is  not  a  question  between  ecclesiastical  and 
civil  courts,  but  between  Law  and  Equity,  Litigation  and 
Arbitration.  .  .  .  The  remedy  is  not  more  elaborate 
law,  nor  cheaper  law,  nor  greater  facility  of  law,  but  more 
Christianity "  (ROBERTSON).  If  Paul  were  writing  to 
the  churches  of  the  present  day,  can  we  believe  that  he 
would  not  in  similar  language  condemn  and  censure  the 
abuse  of  the  religious  press  in  the  publication  of  reports, 
which,  even  if  correct,  should  be  presented  before  the 
proper  ecclesiastical  tribunals,  instead  of  being  proclaimed 
to  the  entire  world  ?  We  certainly  would  hear  the  words  : 
"  Can  it  be  that  there  is  not  one  wise  man  among  you  to 
suggest  the  remedy,  and  to  insist  upon  its  adoption?" 

Ver.  7.  A  defect.  Lit.:  "  A  falling  short."  Why  not 
rather  take  wrong?  Had  they  known  nothing  of  our 
Lord's  words  on  this  subject  in  Matt.  5  :  40-42  ? 

Ver.  8.  Ye  do  wrong  and  defraud.  The  Christian 
Spirit  is  one  of  self-surrender  to  the  good  of  others.  The 
Christian  Life  is,  in  its  proper  conception,  a  continual 
sacrifice,  that  the  glory  of  God  may  be  advanced  by  the 
Christian's  devotion  to  the  highest  interests  of  his  fellow- 
men,  first,  of  his  brethren,  and,  then,  of  those  without,  in 
order  that  they  may  be  made  brethren  (Phil.  2  :  3-5). 
Times  come  when  the  carrying  out  of  this  principle 
requires  that  even  his  life  must  be  surrendered  (i  John 
3  :  16).  Entirely  opposite  to  this  is  the  self-seeking  spirit 
that  is  always  sensitive  as  to  its  own  rights,  and  is  intent 
upon  exacting  from  brethren  the  very  utmost  that  the 
law  allows.  Besides,  in  every  such  suit  before  the  world, 
the'brother  who  has  even  a  just  claim  inflicts  a  greater 
loss  upon  the  one  on  the  other  side,  than  that  entailed 
by  the   mere   payment   of  what  is  due.     The  damage  to 


396  /.  CORINTHIANS.  [vi.  9-1 1. 

reputation  and  character  is  greater  than  the  loss  of  prop- 
erty or  money.  But  such  loss  or  damage  pertains  not  to 
the  individual  alone,  but  to  the  entire  church. — The 
words  of  Paul  seem  to  indicate,  however,  that  he  actually 
knew  of  cases,  where,  by  a  legal  process,  some  of  the 
Corinthians,  "  under  pretext  of  a  legal  right,"  had  gained 
or  were  gaining  possession  of  what  justly  belonged  to 
their  neighbors. 

Vers.  9,  10.  The  unrighteous.  In  the  Greek,  this  car- 
ries over  into  this  verse  the  same  word  as  in  "  do  wrong" 
of  ver.  8,  and  connects  with  it.  The  kingdom  of  God, 
i.  e. :  They  may  succeed  in  fraudulently  gaining  worldly 
property,  and  being  sustained  in  their  claims  by  worldly 
rulers,  but,  in  the  kingdom  of  God,  they  have  no  inherit- 
ance. Be  not  deceived.  The  prevalence  of  these  sins, 
and  their  relations  to  those  guilty  of  them,  rendered  the 
Corinthians  too  indulgent  in  their  judgment.  Neither 
fornicators,  etc.,  specifying  various  current  forms  of 
wrong-doing.  They  are  different  modes  of  the  narrowest 
selfishness,  as  contrasted  with  the  Christian's  duty  of  the 
surrender  of  self  to  the  will  of  God  and  the  good  of  his 
fellow-men.  Some  of  these  sins  are  mentioned  above 
(5  :  10,  11).  Similar  lists  are  given  in  Gal.  5  :  19-21  ; 
I  Tim.  1:10;  Col.  3  :  5-7. 

Ver.  II.  He  proceeds  to  show  that  the  very  nature  of 
their  Christian  profession  requires  them  to  abhor  such 
sins.  Such  were  some  of  you.  Among  the  Corinthian 
Christians,  there  were  those  who,  in  their  unregenerate 
condition,  had  practised  these  sins.  Ye  were  washed. 
Marginal  reading  :  "  Ye  washed  yourselves."  '*  The  first 
aorist  middle  cannot,  by  any  possibility,  be  passive  in  its 
signification,  as  it  is  generally,  for  doctrinal  reasons,  here 
rendered.  On  the  other  hand,  the  middle  sense  has  no 
doctrinal    import,    regarding    merely    the    fact    of    their 


VI.  II.]        CHURCH  COURTS  FOR  CHURCH  PEOPLE.  397 

having  submitted  themselves  to  Christian  baptism  " 
(AlfoRD,  who  suggests  the  translation  :  "  Ye  washed 
them  off ").  This  reference  to  baptism  may  be  explained 
by  a  comparison  with  Acts  22  :  16.  "  Observe  the  use  of 
the  middle  from  the  conception  of  their  self-destination 
for  baptism  "  (Mever).  Man's  part  and  act  in  baptism, 
in  response  to  and  pervaded  by  that  of  the  Holy  Spirit, 
seem  intended,  i.  e. :  "In  your  baptism,  you  not  only 
were  washed  from  these  sins,  but  you  yourselves  renounced 
them  and  parted  with  them  forever."  Ye  were  sancti- 
fied. They  were  separated  from  the  world  and  con- 
secrated to  God.  "  Sanctify  "  is  used  here  in  a  wider 
sense  than  in  technical  theological  use.  "  A  fruit  of 
regeneration  whereby  a  Christian  is  externally  recognized, 
and  distinguished  from  unbelievers  "  (BALDWIN).  Justi= 
fied,  in  the  Pauline  sense,  of  declared  or  accounted  right- 
eous. For  we  have  here  the  description  of  the  Christian 
Life  :  i.  With  respect  to  the  former  life  of  the  Christian 
man.  It  is  the  denial,  the  forsaking,  the  putting  away 
of  its  sins:  "Ye  washed  yourselves."  2.  In  its  present 
relations :  A.  As  regarded  by  the  world  and  expressed  in 
the  outward  life,  a  consecration  to  God  :  "  Ye  were  sancti- 
fied." B,  As  regarded  by  God,  true  righteousness  :  "  Ye 
were  justified,"  i.  e.  :  Your  former  sins  were  forgiven,  and 
God  looked  upon  you,  as  though  you  were  His  very  Son, 
Jesus  Christ.  Since,  therefore,  they  have  been  thus  justi- 
fied, God  expects  better  things  of  them  than  indifference 
to  these  sins  from  which  He  has  delivered  them.  In  the 
name  of  the  Lord  Jesus.  The  meritorious  cause  or 
ground.  And  in  the  Spirit  of  our  God,  the  Divine  Agent 
of  this  three-fold  work.  "  Christ,  therefore,  is  the  source 
of  all  blessings;  we  obtain  all  things  from  Him;  but 
Christ,  with  all  His  blessings,  is  imparted  to  us  by  the 
Spirit.     For  by  faith  we  receive  Christ,  and  His  grace  is 


398  /.  CORINTHIANS.  [vi.  12. 

applied  to  us ;  but  the  Spirit  is  the  Author  of   faith  " 
(Calvin). 

(D.)   The  Religion  of  the  Body. 

12-20.  All  things  are  lawful  for  me;  but  not  all  things  are  expedient. 
All  things  are  lawful  for  me ;  but  I  will  not  be  brought  under  the  power  of 
any.  Meats  for  the  belly,  and  the  belly  for  meats  :  but  God  shall  bring  to 
nought  both  it  and  them.  But  the  body  is  not  for  fornication,  but  for  the 
Lord  ;  and  the  Lord  for  the  body :  and  God  both  raised  the  Lord, 
and  will  raise  up  us  through  his  power.  Know  ye  not  that  your  bodies 
are  members  of  Christ  ?  Shall  I  then  take  away  the  members  of 
Christ,  and  make  them  members  of  a  harlot .?  God  forbid.  Or  know 
ye  not  that  he  that  is  joined  to  a  harlot  is  one  body  .'  for.  The  twain,  saith 
he,  shall  become  one  flesh.  But  he  that  is  joined  unto  the  Lord  is  one 
spirit.  Flee  fornication.  Every  sin  that  a  man  doeth  is  without  the  body  ; 
but  he  that  commiteth  fornication  sinneth  against  his  own  body.  Or  know 
ye  not  that  your  body  is  a  temple  of  the  Holy  Ghost  which  is  in  you,  which 
ye  have  from  God  ?  and  ye  are  not  your  own  ;  for  ye  were  bought  with  a 
price  :  glorify  God  therefore  in  your  body. 

The  discussion  in  the  preceding  section  was  an  episode 
or  excursus  to  the  main  Hne  of  the  Apostle's  argument, 
which  was  naturally  suggested  by  the  demand  for  the 
exercise  of  Church  discipline.  Now  he  comes  back  to 
the  subject  that  has  engaged  his  attention  from  the 
beginning  of  the  Fifth  Chapter. 

Ver.  12.  All  things  are  lawful  for  me.  The  principle 
of  Christian  Liberty,  according  to  which  the  Christian  is 
master  and  owner  of  all  things,  in  virtue  of  his  heirship 
with  Christ,  so  forcibly  asserted  by  the  Apostle  in  3  :  22, 
had  been  perverted  and  misapplied,  just  as  Satan  knew 
well  how  to  quote  Scripture  in  tempting  our  Lord.  What 
gave  plausibility  to  this  misapplication  was  the  fact  that 
the  Apostle  himself  had  applied  it  to  the  eating  of  the 
flesh  of  victims,  sacrificed  to  idols.  So  closely  connected 
were  these  sacrifices  and  the  licentious  rites  that  con- 
stituted a  part  of  the  heathen  worship  (see  Acts  15  :  29), 


THE  RELIGION  OF  THE  BODY. 


399 


that  Paul's  assertion  of  individual  liberty  with  respect  to 
the  former  was  used  as  an  authority  to  justify  the  latter. 
"  More  than  one  voluptuary  in  the  Church  had,  as  Paul 
was  informed,  actually  declared  that,  just  as  satisfying 
the  desire  for  food  was  an  adiaphoron,  so  also  was  satis- 
fying the  desire  for  sensual  pleasure  by  fornication  " 
(Meyer).  This  leads  him  to  such  a  complete  exposition 
and  statement  of  the  subject  in  this  Epistle,  that  his 
position  can  no  longer  be  misinterpreted.  By  "  all 
things,"  therefore,  is  meant  all  such  things  as  are  not 
adiaphora,  or  "  matters  of  indifference."  An  adiaphoron 
or  matter  of  indifference,  is  that  which  is  neither  com- 
manded nor  forbidden  by  God.  It  is  never  lawful  to  take 
God's  name  in  vain,  to  kill,  to  commit  adultery,  to  steal, 
etc.  But  to  hold  property,  to  take  a  walk,  to  read  an 
entertaining  book,  to  listen  to  or  to  furnish  music,  to 
enjoy  food  or  drink,  etc.,  are  acts  which,  considered  in 
themselves,  are  neither  good  nor  wicked.  They  cease, 
however,  to  be  adiaphora,  whenever,  whatever  may  be 
their  abstract  good,  they  are  used  in  a  manner  or  under 
conditions  that  God's  word  does  not  allow.  I  dare  not 
hold  property  for  which  I  have  no  moral  and  legal  right ; 
I  dare  not  trespass  on  my  neighbor's  property  ;  I  dare 
not  use  time  for  my  mere  entertainment,  which  the  duties 
of  my  calling  justly  require  ;  I  dare  not  eat  or  drink,  so 
as  to  injure  my  body  or  do  a  wrong  to  my  neighbor. 
But  not  all  things  are  expedient.  Two  limitations,  he 
says,  must  always  be  observed  in  the  use  of  adiaphora. 
The  first,  noted  by  these  words,  is  that  all  scandal  to  . 
otlicrs  must  be  avoided.  (Comp.  8  :  9,  13.)  I  will  not  be 
brought  under  the  power  of  any.  The  second  limitation 
is  that  of  the  excessive  indulgence  of  that  which,  in 
itself,  is  lawful.  We  must  not  allow  ourselves  to  be 
tyrannized   over  by  any  habit.     The  Christian   must   be 


400  /•  CORINTHIANS.  [vi.  13. 

the  complete  master,  and  not  the  slave  of  these  things. 
Self-discipline  must  not  be  broken  down. 

Ver.  13.  rieats  for  the  belly,  etc.  Another  wresting 
of  a  true  principle  to  the  support  of  licentiousness.  The 
adaptation  of  an  organ  of  the  body  to  the  function  to 
which  it  is  devoted,  is  a  current  argument  of  those  who 
seek  physiological  illustrations  of  Natural  Theology. 
But  those  who  advocated  or  apologized  for  licentious 
practices,  argued  thence  that  there  was  a  similar  adapta- 
tion of  the  body  to  the  purposes  of  lust.  As  opposed  to 
this,  Paul  declares  that  both  the  organ  and  the  material 
which  it  digests  are  temporary  and  perishable,  while  the 
body  itself  has  both  an  eternal  relation,  and  will  have  an 
eternal  existence.  The  body  is  not  for  fornications,  but 
for  the  Lord.  All  bodily  desires  and  appetites  and  gifts 
point  towards  a  use  of  the  body  within  spheres  and  limit- 
ations that  the  Lord  has  determined.  My  sense  of  taste 
does  not  justify  me  in  appropriating  for  its  enjoyment 
every  object  belonging  to  my  neighbor  that  may  sub- 
serve it,  and  that  I  can  gain  by  craft  or  force.  Because  I 
have  a  key  that  unlocks  my  neighbor's  safe,  I  have  no 
right  to  freely  use  the  treasures  that  he  has  stored  within 
it.  The  gratification  of  pleasure  is  not  the  determinative 
end  of  life,  or  our  use  of  either  body  or  soul,  even  though, 
when  subordinated  to  God's  will  and  thus  within  the 
limits  He  has  fixed,  the  teaching  of  Holy  Scripture  is 
clear,  as  to  their  place  (i  Tim.  4  :  3-5).  No  one  has  ever 
rebuked  asceticism  more  earnestly  than  Paul.  The  one 
guilty  of  the  sin  here  mentioned,  denies  the  Lord  that 
sacrifice  of  the  body  which  He  asks  (Rom.  12  :  i),  and 
also  leads  or  strengthens  and  confirms  another  immortal 
soul  in  sin,  with  whom  he  shares  his  shame  and  guilt. 
"  The  body  is  for  the  Lord,  viz.  it  is  His  purpose  that  its 
vigor,  strength,  health,  beauty  and  other  gifts  be  con- 


V 1 .  1 3- 1 5-]  ^^^^'  ^^L IGION  OF  THE  B  OD  Y.  40 1 

secrated  to  the  glory  and  service  of  the  Lord  "  (BALDWIN). 
And  the  Lord  for  the  body.  "  How  great  condescension  !  " 
(Bengel).  Because  the  body,  as  well  as  the  soul,  par- 
takes of  the  blessings  of  redemption  (Rom.  8  :  23  ;  Phil. 
3:21).  Christianity  gives  no  encouragement  to  those 
who  profess  to  despise  the  body,  and  regard  it  chiefly  as 
a  weight  to  the  soul,  or,  as  a  prison,  in  which  sin  holds 
man's  higher  nature  captive.  "  The  Lord  is  for  the 
body  "  by  rendering  the  body  "  for  the  Lord." 

Ver.  14  refers  to  the  destiny  of  the  body.  As  con- 
trasted with  what  are  mentioned  in  ver.  13,  the  body  is 
to  have  an  eternal  existence  after  its  resurrection.  Of 
this,  the  resurrection  of  the  Lord  is  mentioned  as  a  pledge. 
(Comp.  Rom.  8  :  11.)  This  verse  shows  that  Paul  could 
not  have  expected  that  the  Second  Coming  of  Christ 
would  occur  during  his  lifetime. 

Ver.  15.  Your  bodies  are  members  of  Christ.  Ellicott 
directs  attention  here  to  the  contrast  between  the  heathen 
and  semi-heathen  estimate  of  the  body,  and  that  which  is 
taught  by  Christianity.  The  former  says  that  our  bodies 
are  what  we  have  in  common  with  animals,  the  brutish 
side  of  humanity  ;  the  latter,  that  our  bodies  are  members 
of  Christ.  (Comp.  Eph.  4:1615:  30.)  If  we  be  Chris- 
tians, then,  our  bodies  are  organically  united  with  Christ, 
they  are  part  of  Christ.  If  a  Christian  could  be  conceived 
of  as  losing  his  self-respect,  to  such  an  extent,  as  to  sin  in 
this  shameful  way,  is  it  possible  that  he  would  put  what 
belongs  to  Christ,  and  is  part  of  Christ,  to  so  vile  a  pur- 
pose ? 

Ver.  16.  Is  one  body.  The  union  of  any  man  with  any 
woman  in  such  relations  as,  by  the  divine  appointment, 
belong  only  to  husband  and  wife,  constitute  them  one 
flesh.  The  sin  referred  to  does  not  end  with  the  mere 
act.  It  establishes  a  permanent  relationship.  But  how 
26 


402  /•  CORINTHIANS.  [vi.  17,  18. 

can  a  Christian,  by  his  sin,  estabhsh  such  a  relation  be- 
tween Christ  and  one  thus  devoted  to  crime  ?  The  incon- 
sistency shows  that  the  person  must  lose  his  character  as 
a  Christian  if  this  should  occur.  The  members  of  Christ 
cannot  be  made  the  members  of  a  harlot. 

Ver.  17.  Is  one  spirit.  The  closest  of  earthly  unions 
makes  of  those  thus  united  but  one  body.  But  the  union 
of  the  Christian  with  his  Lord  not  only  establishes  a 
bodily  union,  but  above  all  a  spiritual  union,  and  that  so 
close  that  Christ  and  His  believing  followers  are  one  spirit. 
A  forcible  statement  of  the  mystical  union,  as  in  John 
17  :  23  ;  Gal,  2  :  20.  The  inference,  then,  is  that  he  who 
is  one  spirit  with  his  Lord  cannot  be,  at  the  same  time, 
'*  one  body  with  an  harlot."  The  spirit  determines  and 
rules  the  body.  If  the  Christian  profession  be  denied  by 
such  a  relation,  it  shows  that  faith  has  expired  and  the 
offender  has  made  himself  an  outcast  from  Israel. 

Ver.  18.  Flee  fornication.  ''Because,  as  Anselm,  Cas- 
sian,  etc.,  teach,  other  vices  are  overcome  by  fighting 
against  them  ;  lust  alone,  by  fleeing  from  it,  viz.  by  avoid- 
ing the  objects  and  occasions  of  lust,  and  diverting  eyes 
and  mind,  to  see  and  think  of  other  things  "  (Calovius). 
Every  sin  without  .  .  .  fornication  against  his  own 
body.  "  There  is  no  sin  that  is  within  the  body  in  the 
frightful  form  in  which  fornication  is.  By  it  the  whole 
body,  inwardly  as  well  as  outwardly,  is  made  over  to  an- 
other, and  is  utterly  separated  trom  Christ.  Such  sins  as 
intemperance  or  self-murder  involve  acts  injuriously  affect- 
ing the  body,  yet  done,  as  it  were,  from  without ;  but  the 
sin  of  the  one  committing  fornication  (observe  the  tense) 
is,  so  to  say,  within  the  body,  and  using  it  as  a  direct 
agent  and  implement  "  (Ellicott).  "  The  entire  man  is 
polluted  also  by  other  sins  (Matt.  15  :  19);  but  not  as  by 
fornication,  which  enkindles  within  the  body  the  impure 


VI.  1 9,  20.]  rilE  RELIGION  OF  THE  BODY.  403 

flame  of  flagitious  lust,  and  impresses  the  mark  of  its 
baseness  upon  it  ;  not  rarely  it  proclaims  its  impurity  by 
means  of  foul  diseases  as  brands  burnt  into  it  by  the  pre- 
ceding life"  (HUNNIUS). 

Ver.  19.  Your  body  is  a  temple  of  the  Holy  Ghost.  The 
same  figure  that  is  applied  in  3  :  16  to  the  Church  collec- 
tively, is  here  applied  to  each  of  its  members  individually. 
Which  is  in  you.  But  the  Holy  Ghost  is  a  Spirit  of 
purity,  before  whose  presence  all  such  sensual  defilement 
must  vanish.  "  For  the  regenerate  man,  so  far  as  he  is 
regenerate,  is  ruled  and  governed,  not  by  himself,  not  by 
the  rational  soul,  but  by  the  Spirit  of  God,  who  is  the  soul 
of  such  a  soul,  and  who  illumines  and  quickens  it  (John 
6  :  63).  The  Holy  Spirit  directs  the  body  and  the  mem- 
bers of  the  body  in  the  regenerate  man,  uses  his  tongue 
to  the  glory  of  God  and  the  profit  of  his  neighbor,  labors 
through  his  hands,  moves  his  feet  to  serve  others,  suggests 
good  thoughts  into  his  heart,  and,  therefore,  governs  all 
his  thoughts  and  decisions,  that  they  seem  to  be  not  of 
man,  but  of  the  Spirit  of  God  Himself"  (Baldwin). 

Ver.  20.  For  ye  were  bought.  The  aorist,  referring 
to  a  definite  act  in  past  time,  shows  that  the  price  was 
paid  once  for  all.  With  a  price,  viz.  the  blood  of  Christ 
(Eph.  I  :  7  ;  I  Pet.  i  :  18,  19  ;  Rev.  5:19;  Acts  20  :  28  ; 
I  John  I  :  7).  In  your  body,  i.  e.  the  sphere  within  which 
He  is  to  be  glorified.  "  They  are  in  error  who  think  that 
God  should  be  only  internally  or  only  externally  wor- 
shipped"  (Bengel).     (Comp.   Rom.  12  :  i  ;   Phil,  i  :  20.) 


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